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Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 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 or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake. -
Mahmood Article
Tabarruk upon the ancient union of Chivalry and Mysticism and its present-day scion (Introduction to Pir Zia’s Saracen Chivalry) Shaikh ul-Mashaik Mahmood Khan Chivalry, knighthood, futuwwa has been the first cultural current in which the then radiant Islamic and nascent European civilizations, at the level of personal recognition, could exchange appreciation and respect. It is that which renews its relevance in today’s world. The neighborly confrontation is yet again with us. And evinces precious little mutual concern beyond media sensationalism, discarding available scholarship findings. Every single civilization we know casts its shadows of endemic violence, personal insecurity, ideological justification, almost commensurate to its brilliance—our own experience from, say, the early 20th century to the present, demonstrates one, more than sobering example, thereof. Chivalry too, did not of course arise as the idealized idyll it later became through its poetry and song, its evolving values, its ideally selfless sense of honor and all the colorful artistic and moral imagery of perpetually renascent literature. Transcending, however, the prejudices of the political and churchly roots to which it nevertheless stayed closely connected, in chivalry an adversary could become, rather than an unbeliever to be annihilated, a human being of like disposition, to be considered as such. No narrow religious prejudice, but something of a temporal, secularizing trend in Europe created its first, never quite peaceful but no longer barbarous culture. And in time that was to expand into the Renaissance, the 18th- century crise de la conscience européenne and Enlightenment, the 19th- century Romanticism, with its cult of the knight’s lineal descendant, the gentleman, and the humanitarianism of our present day. -
Excerpts from Louis Brenners Book
Excerpted from West African Sufi: The Religious Heritage and Spiritual Search of Cerno Bokar Saalif Taal by Louis Brenner (London: C. Hurst, 1984). From "Part I: The Historical Context," chapter 2, "French Domination and the Challenge to Islam," 32–47. The aim of this chapter is to discuss only one aspect of this complex, evolving situation: the confrontation of Tijani Sufism with French Islamic policy between the two world wars. The major French goal with respect to Islam was the maintenance of political stability. The deposition of Agibu marked the demise of the Umarian political kingdom; the French next went to work on the religious kingdom, a much more difficult task because the objective of attack was very elusive. Muslim leaders were to be found all over the Soudan, and they acted virtually independently of one another. Unlike state systems, the decapitation of religious organizations, like Sufi orders, did not necessarily result in their demise. So the French conducted surveys and compiled dossiers on religious leaders; all those who refused openly to declare their loyalty to France were considered suspect and were carefully watched. Muslims were consequently placed on the defensive; but even so, Muslim activity during this period was not simply a series of reactions to French initiatives. Islam, and the Tijaniyya order, possessed an internal dynamic of their own which was not susceptible to alteration by actions against individual Muslims. Tijani leadership evolved through a process which was very difficult to understand from the outside, especially for non-Muslims, and impossible to control without suppressing freedom of religious practice, something the French were loath to do even if they had been capable of it. -
Elements of Sufism in the Philosophy of the Order: an Examination of The
1 Elements of Sufism in the Philosophy of the Order: An Examination of the Lectures and Writings of Hazrat Inayat-Khan and Zia Inayat-Khan Keenan Nathaniel Field Ashland, Virginia Bachelor of Arts, History, Virginia Commonwealth University, 2015 Bachelor of Arts, Religious Studies, Virginia Commonwealth University, 2015 Associates of Science, J. Sargeant Reynolds Community College, 2013 A Thesis presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Master of Arts Department of Religious Studies University of Virginia December, 2020 Dr. Shankar Nair Dr. Jessica Andruss 2 In 1910, when Hazrat Inayat Khan left India to visit New York and the United States for the first time, he began his journey as a traveling musician, having come from a family of highly respected musicians in Baroda, India. Before long, however, he began publicly teaching a form of primarily Chishti Sufism. The next seventeen years of his life would be spent crisscrossing the Western world giving lectures to thousands of Europeans and Americans in an attempt to spread this philosophical message. This message shifted over those first seventeen years and the subsequent century from one that heavily emphasized specifically Sufi elements of teaching and philosophy to a religious message that placed heavy emphasis on the universal elements that it considered to be the core of all religions. This philosophy is most readily observable and easily understood by studying its current iteration, the Inayattiya, who developed out of a number of schisms and splits in the mid twentieth century and trace their silsila, or spiritual lineage, back to HIK by way of his siblings and cousins, to his son Pir Vilayat Inayat-Khan, and his grandson, the current head, of the Order Pir Zia Inayat-Khan. -
Hazrat Pir-O-Murshid Vilayat Inayat Khan 1916 - 2004
1 Hazrat Pir-o-Murshid Vilayat Inayat Khan 1916 - 2004 Pir Vilayat held his last retreat at christmas 2003 in Bad Überkingen/Germany. Despite his age of 87 he was full of energy and spiritual power which filled the hall. He mostly impressed by his directness, his sincerity. He was completely authentic. No shadow to hide, no doubts to suppress. During his long life - 19 June 1916 to 17 June 2004 - he went through pain, rejection and criticism. Nevertheless he stayed open. He himself says: "Anyone volunteering to embody the archetype representing people's higher self will have to choose between artfully concealing one's shadow and, when discovered, justifying it hypocritically, or alternatively, exposing oneself to scrutiny and criticism by all. Should one have the honesty and courage to confront one's shortcomings, one will better understand people's problems through seeing oneself in others and others in oneself, thus affording real help to those who also need to transmute their shadow elements." (Elixir 1/05, p. 35) And Pir Zia adds about his father: "He wanted to stimulate what was real and true in each person." (Heart & Wings Memorial Issue 2004, p. 15) Shortly after, at the end of January 2004, he had a stroke. And on 17 June 2004 Pir Vilayat died at Fazal Manzil which is the residence of the familiy Khan in Suresnes/Paris. Pir Zia tells us: "We all stood and said prayers and held him in our hearts, and his breathing changed and then stopped, his breath left the body and filled the room. -
Hazrat Inayat Khan Samuel L
Hazrat Inayat Khan Samuel L. Lewis 365 TAGE SUFIWEISHEIT Herausgegeben von Sufi Ruhaniat Deutschland Englische Originalausgabe: The Bowl of Saki Commentary Daily Insights for Life © 1981, 2012 Sufi Ruhaniat International Sufi Ruhaniat International, 410 Precita Avenue, San Francisco CA 94110 Harzrat Inayat Khan Samuel L. Lewis 365 Tage Sufiweisheit Herausgeber: Sufi Ruhaniat Deutschland Vorwort: Wim van der Zwan Übersetzung: Hans-Peter Baum Lektorat: Maria Magdalena Straub Umschlag: Hauke Jelaluddin Sturm, www.designconsort.de Der Verlag dankt Andreas Rashid Beurskens für seine finanzielle Unterstützung als Buchpate. Dies hat diese hochwertige Ausführung ermöglicht. Verlag Heilbronn Polling Verkehrsnummer 14894 www.verlag-heilbronn.de [email protected] 1. Auflage 2018 ISBN: 978-3-936246-32-2 Alle Rechte vorbehalten © für die deutsche Ausgabe 2018, Verlag Heilbronn Gedruckt in Tschechien INHALT Vorwort 6 Liebe ist nicht nur Honigmilch und spirituelle Wellness 9 Januar 11 Februar 31 März 47 April 63 Mai 79 Juni 99 Juli 117 August 133 September 147 Oktober 163 November 179 Dezember 197 Glossar 214 Hazrat Inayat Khan 218 Samuel L. Lewis 220 Die Sufi Ruhaniat International 222 VORWORT Mit großer Freude und Dankbarkeit schreibe ich diese Einleitung zur deutschen Übersetzung von „The Bowl of Saki Commentary“. Ich war angenehm überrascht, als Hans-Peter Baum vor Jahren meinen Vorschlag aufnahm, über die täglichen Gaben aus der „Schale des Saki“ ernsthaft nachzusinnen, und dann sogar so weit ging, das ganze Buch zu übersetzen. Mit hilfreichen Hinweisen und erstem Korrekturlesen von Regina Keespe, dem späteren Lektorat von Maria Magdalena Straub und der Unterstützung durch Uta Maria Baur und Josef Ries vom Verlag Heilbronn haben deutschsprachige Leserinnen und Leser nun Zugang zu diesem wertvollen Buch. -
The Tribal Dimension in Mamluk-Jordanian Relations
BETHANY J. WALKER MISSOURI STATE UNIVERSITY The Tribal Dimension in Mamluk-Jordanian Relations A growing interest in provincial history is producing alternative understandings of Mamluk political culture, ones that recognize the contributions and influence of local actors. 1 Given the uniquely local perspective of Syrian sources, the frequency with which one encounters references to local families and their larger tribal networks is not surprising. Jordanian nisbahs are a staple of Syrian biographical dictionaries, waqfīyāt, and chronicles of the late fourteenth and fifteenth centuries, indicating the degree to which the peoples of Transjordan participated in the cultural, intellectual, economic, and indeed political life of the time in southern Syria. Malkawis, Ḥisbānīs, and Ḥubrasis made academic careers in Damascus, Jerusalem, and Cairo and were active in Sufi organizations outside their home towns; Shobakis acquired land at an early stage in the development of private estates, endowing much of it as family and charitable awqāf at the turn of the ninth/fifteenth century; ʿAjlūnīs controlled markets and were successful in business; Kerakis were a constant challenge to the state in the fifteenth century, playing an active role in rebellions of myriad forms. 2 These teachers, businessmen, and rebels, regardless of where they were actually born and raised, traced their © The Middle East Documentation Center. The University of Chicago. 1 Yūsuf Ghawānimah, Al-Tārīkh al-Ḥaḍarī li-Sharq al-Urdunn fī al-ʿAṣr al-Mamlūkī (Amman, 1982); idem, Al-Tārīkh al-Siyāsī li-Sharq al-Urdunn fī ʿAṣr al-Mamlūkī al-Awwal (al-Mamālīk al-Baḥrīyah) (Amman, 1982); and idem, Dimashq fī ʿAṣr Dawlat al-Mamālīk al-Thānīyah (Amman, 2005); Taha Tarawneh [Tarāwinah], The Province of Damascus during the Second Mamluk Period (784/1382– 922/1516) (Irbid, 1987); Alexandrine Guérin, “Terroirs, Territoire et Peuplement en Syrie Méridionale à la Période Islamique (VIIe siècle–XVIe siècle): Étude de Cas: le Village de Msayké et la Région du Lağa” (Ph.D. -
Egyptian Shiʿa Between Security Approaches and Geopolitical Stakes Stéphane Valter
Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes Stéphane Valter To cite this version: Stéphane Valter. Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes. Occasional Paper series (CIRS), Georgetown University in Qatar, 2019. hal-02410632 HAL Id: hal-02410632 https://hal.archives-ouvertes.fr/hal-02410632 Submitted on 19 Dec 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes Stéphane Valter © 2019 Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes Stéphane Valter © 2019 Center for International and Regional Studies Georgetown University in Qatar Occasional Paper No. 23 ISSN 2072-5957 Established in 2005, the Center for International and Regional Studies (CIRS) at Georgetown University in Qatar is a premier research institute devoted to the academic study of regional and international issues through dialogue and exchange of ideas, research and scholarship, -
When Senegalese Tidjanis Meet in Fez: the Political and Economic Dimensions of a Transnational Sufi Pilgrimage
Johara Berriane When Senegalese Tidjanis Meet in Fez: The Political and Economic Dimensions of a Transnational Sufi Pilgrimage Summary The tomb of Ahmad Al-Tidjani in Fez has progressively become an important pilgrimage centre for the Tidjani Sufi order. Ever since the Tidjani teachings started spreading through- out the sub-Saharan region, this historical town has mainly been attracting Tidjani disciples from Western Africa. Most of them come from Senegal were the pilgrimage to Fez (known as ziyara) has started to become popular during the colonial period and has gradually gained importance with the development of new modes of transportation. This article analyses the transformation of the ziyara concentrating on two main aspects: its present concerns with economic and political issues as well as the impact that the transnationalisation of the Tid- jani Senegalese community has on the Tidjani pilgrims to Morocco. Keywords: Sufi shrine; political and economic aspects; tourism; diaspora Dieser Beitrag befasst sich mit der Entwicklung der senegalesischen Tidjaniyya Pilgerreise nach Fès. Schon seit der Verbreitung der Tidjani Lehren im subsaharischen Raum, ist der Schrein vom Begründer dieses Sufi Ordens Ahmad al-Tidjani zu einem bedeutsamen Pilger- ort für westafrikanische und insbesondere senegalesische Tidjaniyya Anhänger geworden. Während der Kolonialzeit und durch die Entwicklung der neuen Transportmöglichkeiten, hat dieser Ort weiterhin an Bedeutung gewonnen. Heute beeinflussen zudem die politi- schen und ökonomischen Interessen Marokkos -
February 5, 2013 Beloved Ruhaniat Family, While Our Secretariat
SUFI RUHANIAT INTERNATIONAL TOWARD THE ONE, THE PERFECTION OF LOVE, HARMONY AND BEAUTY, THE ONLY BEING, UNITED WITH ALL THE ILLUMINATED SOULS, WHO FORM THE EMBODIMENT OF THE MASTER, THE SPIRIT OF GUIDANCE BISMILLAH, ER-RAHMAN, ER-RAHIM February 5, 2013 Beloved Ruhaniat Family, While our Secretariat & Treasurer, Basira Beardsworth was preparing for our pilgrimage to India to celebrate the Urs of Hazrat Inayat Khan in February 2012, she starting reading Sadia Dehlvi’s book, Sufism, The Heart of Islam. I had made arrangements for our group to meet Sadia and to have her join us on our visit to the Dargah of Bibi Fatima Sam. Her book has short biographical sketches on many Sufi masters, which inspired Basira to study the Ruhaniat Silsila. We found some major errors in our current silsila list. We further consulted with both the Sufi Order and the Sufi Movement about their lists. What follows is a summary to reflect the changes that we have made. We do not know the exact origin of the current version of the Ruhaniat Silsila, though we do know that it was revised in 1977. It is similar to the silsila published in Toward the One, by Pir Vilayat Inayat Khan, and in all likelihood this is the source we used. Further, we could not find a silsila document given to us from Murshid Samuel Lewis anywhere in the archives, nor does a document still exist from Hazrat Inayat Khan that we know of. The traditional Chishti silsila is quite available through research and it is natural to conform to that until our own period of history is added. -
Understanding Sufism
Abstract This thesis addresses the problem of how to interpret Islamic writers without imposing generic frameworks of later and partly Western derivation. It questions the overuse of the category “Sufism” which has sometimes been deployed to read anachronistic concerns into Islamic writers. It does so by a detailed study of some of the key works of the 13th century writer Ibn ‘Ata’ Allah (d. 709/1309). In this way it fills a gap in the learned literature in two ways. Firstly, it examines the legitimacy of prevalent conceptualisations of the category “Sufism.” Secondly, it examines the work of one Sufi thinker, and asks in what ways, if any, Western categories may tend to distort its Islamic characteristics. The methodology of the thesis is primarily exegetical, although significant attention is also paid to issues of context. The thesis is divided into two parts. Part One sets up the problem of Sufism as an organizational category in the literature. In doing so, this part introduces the works of Ibn ‘Ata’ Allah, and justifies the selection from his works for the case study in Part Two. Part Two provides a detailed case study of the works of Ibn ‘Ata’ Allah. It opens with some of the key issues involved in understanding an Islamic thinker, and gives a brief overview of Ibn ‘Ata’ Allah’s life. This is followed by an examination of materials on topics such as metaphysics, ontology, epistemology, eschatology, ethics, and soteriology. In each case it is suggested that these topics may be misleading unless care is taken not to import Western conceptuality where it is not justified by the texts. -
On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition
53 On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition Sara Kuehn and Lukas Pokorny In man We have shown Our nature benign; in woman We have expressed Our art divine. In man We have designed Our image; in woman We have finished it (Inayat Khan 1993: 5). 1. Introduction “I see as clear as daylight that the hour is coming when woman will lead hu- manity to a higher evolution.”1 Revealed four years after his arrival in the West in 1910, this vision reflects the pioneering spirit of the first modern Acknowledgements: This paper is part of a wider ranging interdisciplinary project on sight and visual culture in Western Sufi communities. The research leading to these results has received funding from the Kulturabteilung der Stadt Wien, Wissenschafts- und For- schungsförderung (MA7 – 1007867/16), and we would like to thank the City of Vienna for their generous support. Our sincerest thanks and appreciation to Paul Scade, Mehmet Tu- tuncu, as well as the anonymous reviewers for their comments and helpful suggestions. Above all, we are indebted to Zumurrud Butta and Lisa Malin for their involvement in this project and input throughout the writing phase. Notes on Transliteration and Style: The transliteration of Arabic and Persian terms and names follows the system used in The Encyclopaedia of Islam, third edition (Fleet et al. 2016). Modern personal names are rendered according to the most common usage without regard for the Arabic or Persian derivation of those names. Sanskrit terms are rendered according to the International Alphabet of Sanskrit Transliteration.