DOCSLIB.ORG

The Relation of Religion, Sufism, and Work Ethic

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Relation of Religion, Sufism, and Work Ethic DOI: 10.18860/ua.v19i2.5571 253 BUSINESS BEHAVIOR OF TARIQA FOLLOWERS IN INDONESIA: The Relation of Religion, Sufism, and Work Ethic Muhammad Djakfar Universitas Islam Negeri Maulana Malik Ibrahim Malang E-mail: [email protected] Abstract In Islam, people know a teaching and mystical practice called Sufism. Its main objective is to purify oneself (tazkiyat al-nafs) to get closer to God. Time-wise, Sufism can be mapped into orthodox and neo-Sufism. Teaching substance-wise, it is classified into akhlâqî and falsafî Sufism. So far, commoners and academician such as Max Weber believe that Sufism followers behave asceticly, live an austere life, have no capitalistic spirit, and so forth. This false perception obviously needs a correction for people understand the behavior of tariqa followers as an organized Sufism community among society. In Indonesia, tariqa followers include Sadziliyah and Shiddiqiyah. The basic question is if they live an austere life so they do not have to contribute to the economic life of nation. Result study shows that according to Sadziliyah people, wealth has spiritual, economic, and social meaning by centralizing business activities in houses and market. Meanwhile, Shiddiqiyah followers consider that wealth has spiritual, economic, social, cultural, and preached meaning in various efforts. Therefore, both tariqas teach a balance between spiritual (worship) and material obligations, ukhrâwiyah and dunyâwiyah obligations as taught by neo-Sufism. In addition, it shows a relationship among religion, Sufism, and work ethic. Ulul Albab Volume 19, No.2 Tahun 2018 254 Business Behavior of Tariqa Followers In Indonesia... Dalam Islam dikenal semacam ajaran dan praktik mistik bernama Tasawuf. Tujuan utamanya adalah mensucikan diri (tazkiyah al-nafs) agar dekat dengan Tuhan. Dari aspek waktu, tasawuf dipetakan dalam tasawuf klasik (orthodoxs Sufism) dan model baru (neo-Sufism). Dari substansi ajarannya, ia diklasifikasikan menjadi tasawuf akhlâqî dan falsafî. Selama ini, masyarakat awam maupun akademisi seperti Max Weber mempunyai persepsi bahwa penganut tasawuf berperilaku asketis, anti keduniawian, tidak mempunyai semangat kapitalistik, dan sebagainya. Tentu tesis menyesatkan itu perlu dicarikan antitesisnya dengan memahami perilaku kaum tarekat sebagai komunitas tasawuf yang terorganisir di masyarakat. Di Indonesia, kaum tarekat yang dimaksud di sini ialah Sadziliyah dan Shiddiqiyah. Pertanyaan mendasar yang diungkap adalah apakah benar mereka bersikap zuhud, sehingga tidak perlu memberi kontribusi pada ekonomi bangsa? Hasil kajian menunjukkan, menurut kaum Sadziliyah, harta mengandung makna spiritual, ekonomi, dan sosial dengan menjadikan rumah dan pasar sebagai aktivitas bisnis. Sedangkan menurut Shiddiqiyah, harta memiliki makna spiritual, ekonomi, sosial, budaya, dan dakwah dengan berbagai jenis usaha. Dengan demikian, kedua tarekat mengajarkan keseimbangan antara kewajiban spiritual (ibadah) dengan material, kewajiban ukhrâwiyah dengan dunyâwiyah sebagaimana yang diajarkan dalam neo-Sufism, sekaligus juga menunjukkan ada relasi antara agama, tasawuf, dan etos kerja. Keywords: business behavior; religion; Sufism; tariqa followers; work ethic Received: September 14, 2018; Accepted: November 15, 2018 Introduction The discourse tries to address the question of whether there is a relation among religion, Sufism, and work ethic. The three terms are quite popular among society, particularly academicians. However, it is not easy to explain the relation scientifically since each term has autonomic meaning. The term religion generically means God’s teaching in Islam known as divine teaching in the form of Quran and sunna of the Prophet Muhammad. Meanwhile, Sufism is often related to a teaching to purify oneself in order to get close to Allah. In other words, it is a media and process to prepare oneself to purify his/her soul and fix his/her heart by totally implementing all things done by the prophet (Sayyid Nûr 2000, 11). Ulul Albab Volume 19, No.2 Tahun 2018 Muhammad Djakfar 255 He, the Holiest, therefore to get close to Him it has to be done with pure soul in order to achieve an intense chemistry between the Creator and His creatures. For example, by doing worship and praying (Q.S. al-Baqarah [2]: 186). Both terms are in transcendental spiritual domain oriented on hereafter life (ukhrâwî). Work ethic simply means a working spirit motivated by certain factors to do an activity, for instance, business as one of sharia obligations in Islam. Hence, the Quran has many ayahs encouraging people to work and earn money (Ahmad 1995). Related to the title of the discourse, to answer the question, it is not enough to use only an abstract normative theoretical perspective. It also needs the discussion based on applied practical perspective used by tariqa followers becoming phenomena in society nowadays. They are the followers of Sadziliyah Kudus and Shiddiqiyah Jombang who are developing and being organized. As both individual and social creature, human physically needs clothes, food, and house. Furthermore, human mentally needs basic spiritual energy. The needs have to be fulfilled equally and it is impossible to ignore one’s need. Ignoring it means sacrificing human dignity. It denies Islamic teaching which guides people to achieve a happy life physically and mentally, in the world and hereafter. The impact of advanced science and technology brings many advantages and comforts to human life. However, it also has negative impact in sharia perspective. Luxurious life and hedonism are the examples of negative impact in the modern era which leads people into the boring materialistic world and encourages them to commit suicide. It proves that any material in the world cannot fulfill human basic need and thirst that is spiritual values. Furthermore, in the middle of the materialistic luxurious modern era, people tend to worship materials and position. Nowadays, human success is measured with their wealth and position. The cult on the materials and position leads to permissive social relation and often leads to behavior which less appreciate wisdom values. In the future, this bad behavior unconsciously brings people to the hell (al-Ghazâlî n.d., 47). In reality, some people do the opposite. They feel that they do not need worldly materials or position which is universally alluring for most people. The negative side of this extreme behavior is their intense involvement with spiritual world leads them to ignore worldly social Ulul Albab Volume 19, No.2 Tahun 2018 256 Business Behavior of Tariqa Followers In Indonesia... matters. They prefer having a good moral in order to achieve heaven promised by God (al-Ghazâlî n.d., 47). However, people should have a proportional balance between profane worldly matters and transcendental hereafter matters. At the beginning of Islam, Prophet Muhammad took care of the country and also ran some businesses to earn living cost for his family. Then, his companions and some people followed him. He is the role model that should be followed by all Muslims. In addition, the teaching of Sufism develops in the digital revolution era. It can be seen from the development of tariqas around the world and particularly in Indonesia, which is one of the biggest Muslim countries in the world. It leads to a question of whether they only pursue their hereafter and ignore their worldly matters. If that is the case, we cannot blame the thesis of Max Weber stating that Islamic teaching is ascetic and less competitive in the economic field. This concern has been developing universally until now in the global era (Weber 2003). The discussion about business behavior had also been viewed from different perspectives. In gender area, business behavior and economic development often became the hot issue. Some says that only men do responsible for earning income for the family while the women stay home. However, in Islam, there is no such a cliche statement. Islam has Moslems work or do business instead of depending on others (Yaqin 2015, 273). Previous study on business behavior in the perspective of Madurese fruit traders was also conducted. The research shows that the traders are divided into two groups. The first group tend to ignore the rules of trading. They care only about profit that they do not think that ethics in trading is important. Meanwhile, another group is the opposite. They abide by the rules that trading must be done honestly. They state that trading is not always about profit but also about gaining God’s merit (Djakfar 2007). Recently some people change their paradigm. The tariqas are no longer alienating themselves from social and worldly matters. They start to think rationally and proportionally on the worldly and hereafter matters. They tried to prove that sufi will not disappear in the modernize and industrial era. The sufi scholars then reexamined the nature and the role of Sufism in contemporary context (Kim 2008). Sufism people, through number of tariqa, have been involved in so many areas of modernization. They involve in politics, economic, and other “modern” things. This shows how sufis are actually responsive toward the globalization of the world Ulul Albab Volume 19, No.2 Tahun 2018 Muhammad Djakfar 257 (Howell and Bruinessen 2007). In this article, the writer tries to discuss some tariqas perspectives on business behavior and how they are different in some aspects. Religion and Sufism: Relation and Source Aspect The big question is how the relationship between religion and Sufism is? Religion universally becomes a source of teaching in life, both in the world and hereafter, written in holy books. In Islam, the holy book is called Quran given to the Prophet Muhammad through Jibril. Muslims believe that Quran is a miracle which can be memorized and its authenticity is guaranteed. Memorizing Quran has been done since the era of the Prophet Muhammad by his companions to preserve Quran and also for their formal worship needs (Watt 1999, 54). Related to the fact, the main objective of Quran is to awake the high and noble spiritual awareness in human, in their relation with God and nature called by theosophists as a religious experience (Iqbal 1966, 158).
Load more

Recommended publications
  • Sufism and Tariqas Facing the State: Their Influence on Politics in the Sudan
    Sufism and Tariqas Facing the State Sufism and Tariqas Facing the State: Their Influence on Politics in the Sudan Daisuke MARUYAMA* This study focuses on the political influence of Sufism and tariqas in the Sudan. Previous studies have emphasized the political influences of Sufi shaykhs and tariqas on Sudan’s history and demonstrated why and how Sufis and tariqas have exercised their political influence over time; however, the problem is that these researches are largely limited to only two particular religious orders, the Khatmµya order and the An≠±r, that have their own political parties. Therefore, this study stresses on the political importance of Sufis and tariqas without their own political parties and aims to reveal their presence in present Sudanese politics, with special references to the strategies and activities of the government and the remarks of Sufis at meetings held by several tariqas during the national election campaign in 2010. In order to reveal the influences of Sufism and tariqas without their own political parties in Sudanese politics, this study introduces four sections. The first section traces the historical transition of the political influences of Sufism and tariqa from the rudiment until the present Islamist government. The second section introduces the thoughts of Islamists toward Sufism in the Islamic Movement (al-≈araka al-Isl±mµya) such as the introduction of new terminology ahl al-dhikr (people that remember [All±h]), which accentuates the political attitude toward Sufism, and the third section deals with the policies and activities of the present government with regard to Sufism and tariqas, such as the foundation of the committee for Sufis and tariqas.
    [Show full text]
  • No Sufism Without Sufi Order: Rethinking Tariqa and Adab With
    <Rethinking Tariqa: What Makes Something Tariqa?> No Title Sufism without Sufi Order: Rethinking Tariqa and Adab with Ahmad Kasani Dahbidi (1461-1542) Author(s) PAPAS, Alexandre イスラーム世界研究 : Kyoto Bulletin of Islamic Area Studies Citation (2008), 2(1): 4-22 Issue Date 2008-09 URL https://doi.org/10.14989/71153 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University イスラーム世界研究 第２巻１号（2008イスラーム世界研究（2008）1 号 年）4-22 頁 Kyoto Bulletin of Islamic Area Studies, 2-1 (2008), pp. 4-22 No Sufism without Sufi Order: Rethinking Tarîqa and Adab with Ahmad Kâsânî Dahbidî (1461-1542)† Alexandre PAPAS* “al-tarîqa kulluha âdâb (hadîth)” quoted in the Risâla-yi âdâb al-siddîqîn Introduction One of the problems related to the concept of tarîqa is its essential ambivalence. While tarîqa actually means the Spiritual Path, the progress of the mystics on the way to Unity with Allah, the same word is used to describe the organizational form, the way of companionship, of these mystics. The scholarly literature on the turuq, i.e. the Sufi orders, has frequently differentiated between the two meanings, assuming that throughout the history of Sufism the original signification and content of tarîqa has dissipated, leaving way for the turuq, as if one passed from a pure spiritual dimension to a more social reality. In opposition to this view, I would argue that the turuq institution is inseparable from the tarîqa ideal, in other words that the worldly, temporal form of Sufism is intimately linked to its esoteric, spiritual substance. Moreover, this fundamental ambiguity — which may appear as a consistent feature — proves to be a main as well as indispensable element of the Sufi orders in general.
    [Show full text]
  • 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.
    [Show full text]
  • Deradicalization Model at Tariqa Pesantren in Tasikmalaya District
    Deradicalization Model at Tariqa Pesantren in Tasikmalaya District Akhmad Satori1, Fitriyani Yuliawati1 and Wiwi Widiastuti1 1Department of Political Sciences, Siliwangi State University Keywords: Development Models, Tariqa Pesantren, Radicalism, Deradicalization Abstract: Research with the title of Deradicalization Model at Tariqa Pesantren in Tasikmalaya District is expected to produce works that can find the concept of nationalism and de radicalization that run on pesantren education to be implemented in other community. To be able to fully illustrate the patterns formed in religious rituals, education, teaching among Pesantren Tariqa, the research method used using the qualitative-descriptive method. The results show that there is a positive correlation between tariqa and de radicalization, reinforced by several factors, first, tariqa offers the flexibility of dialogue between religious teachings and local culture, so accepting the differences of idealism. Second, the very clear distinction in the main concept of jihad in the logic of radical fundamentalists with the adherents of the tariqa the third, the internalization of the value of Sufi values is based on the spirit of ihsan (Islamic ethics) which is the value of the universal value in life. The spirit of tariqa nationalism is rooted in the long history of the Indonesian nation, placing the interests of the state in line with the understanding of the faith. Therefore it can be concluded that the potential of de radicalization can grow and develop in Tariqa Pesantren. 1 INTRODUCTION The opening of the texts of freedom of expression in and can encourage a person to takeaction. Each the Reformationeraaffects the development of thelife educational institution has a big task to deal with this Islamic society in Indonesia.
    [Show full text]
  • ʿabd Al-Kar Mī Al-J Lī Ī, Waḥ,Dat Al-Wujūd, and Reconfiguring
    ʿAbd al-Karī m al-Jīl ī, Waḥdat al-Wujūd, and Reconfiguring Epistemology Rüdiger Loḥlker University of Vienna (Austria) ruediger.loḥ[email protected] Abstract Tḥis study introduces some new ideas into tḥe study of ideas in Sufism. Taking al-Jīl ī and, esp., ḥis al-Insān al-kāmil as a starting point tḥis study argues a ḥolistic worldview following tḥe concepts of tḥe oneness of being (waḥdat al-wujūd) will be able to integrate – and to be integrated – into contemporary scientific concepts like cḥemical fluctuation, tḥe new syntḥesis, and ḥolobionts. Tḥis will lead to creating a general pḥilosopḥy of being beyond tḥe Western biases. Keywords: al-Jīlī – al-Insān al-kāmil – waḥdat al-wujūd – Rḥizome – New Syntḥesis – Holobionts – Symbiosis Metḥodologically Speaking, tḥis article is written in a rḥizomatic style intentionally using longer citations as nodes sending out roots and sprouts of ideas to describe tḥe network of tḥe development of our ideas. As sucḥ tḥe text follows a non- ḥierarcḥical allowing for a mulitiplicitḥesety of tḥougḥt, interconnected and diverse, an all-encompassing diversity in unity.1 A conventional, linear academic narrative would cut up tḥe rḥizome of ideas unfolded ḥere and close up tḥe flow of ideas.2 Talking about Sufism and writings of Sufis several distinctions ḥave to be made: a) textual situated in tḥe intertextual web of relations of tḥe ḥistory of Sufi literature tḥrougḥ many centuries b) Sufi experience as located at specific places, i. e., graves, sḥrines, etc., connected witḥ c) Sufi experience, as a collective experience, i. e., in dhikr and otḥer forms of practice, connected witḥ d) Sufi experience, as an individual existential and transformative experience, confronting a reality beyond everyday reality.
    [Show full text]
  • The Rise and Role of Tariqa Among Muslims in Singapore
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ScholarBank@NUS THE RISE AND ROLE OF TARIQA AMONG MUSLIMS IN SINGAPORE – THE CASE OF THE NAQSHBANDI HAQQANI HANISAH BINTE ABDULLAH SANI (B. Soc. Sci. (Hons.)), NUS A THESIS SUBMITTED FOR THE DEGREE OF MASTER OF ARTS DEPARTMENT OF MALAY STUDIES NATIONAL UNIVERSITY OF SINGAPORE 2010 For Abah and Mak, with love… TABLE OF CONTENTS CHAPTER ONE 1.1 Introduction…………………………………………………. 1 1.2 Literature Review 1.2.1 Theosophic………………………………………… 4 1.2.2 Hagiographic……………………………………….. 5 1.2.3 Ethnographic……………………………………….. 6 1.2.4 Sociological…………………………………………. 7 1.3 Significance……………………………………………………11 1.4 Methodology & Framework…………………………………...15 CHAPTER TWO 2.1 Sufism pre-16th century………………………………………..22 2.2 Sufism from the 16th to 19th centuries…………………………25 2.3 Sufism from the 19th to 20th centuries…………………………29 CHAPTER THREE 3.1 Sufism today…………………………………………………..35 3.2 Tariqa Naqshbandi……………………………………………36 3.3 The Naqshbandiyya in the Malay world……………………….39 3.4 Tariqa Naqshbandi Haqqani…………………………………..40 3.5 Tariqa Naqshbandi Haqqani Singapore………………………..43 3.4.1 Levels of membership………………………………..45 CHAPTER FOUR 4.1 Tariqas as social movements…………………………………...49 4.2 Rise in world spiritualities……………………………………..52 4.3 Framing tariqa post 9/11 4.3.1 Struggle for the “soul of Islam”……………………....60 4.3.2 Discourses and gatekeepers…………………………..62 4.3.3 Religious Rehabilitation Group (RRG)……………….64 4.3.4 United against a common enemy……………………..68 CHAPTER FIVE 5.1 Authority and
    [Show full text]
  • Arab Scholars and Ottoman Sunnitization in the Sixteenth Century 31 Helen Pfeifer
    Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Islamic History and Civilization Studies and Texts Editorial Board Hinrich Biesterfeldt Sebastian Günther Honorary Editor Wadad Kadi volume 177 The titles published in this series are listed at brill.com/ihc Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Edited by Tijana Krstić Derin Terzioğlu LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and 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-nd/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. Cover illustration: “The Great Abu Sa’ud [Şeyhü’l-islām Ebū’s-suʿūd Efendi] Teaching Law,” Folio from a dīvān of Maḥmūd ‘Abd-al Bāqī (1526/7–1600), The Metropolitan Museum of Art. The image is available in Open Access at: https://www.metmuseum.org/art/collection/search/447807 Library of Congress Cataloging-in-Publication Data Names: Krstić, Tijana, editor. | Terzioğlu, Derin, 1969- editor. Title: Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 / edited by Tijana Krstić, Derin Terzioğlu. Description: Boston : Brill, 2020. | Series: Islamic history and civilization. studies and texts, 0929-2403 ; 177 | Includes bibliographical references and index.
    [Show full text]
  • Sydney-Suhba
    ON UP Reaching Allah Most High T SYDNEY SUHBA 2012 JUNE 8 – 11, 2012 SHEIKH NUH KELLER SYDNEY SUHBA 2012 WELCOME Welcome to the 2012 Sydney Suhba. This document contains some useful resources that may benefit you during your stay, as well as a reminder of the proper adab of attending the Suhba. Please note that the official Suhba program will commence on Friday, 8 June 2012 until Monday, 11 June 2012 with the full schedule detailed on page 6 of this document. Sheikh Nuh Keller will be giving a public lecture prior to the commencement of the Suhba with the details as follows: Title: Sufism and the Twenty-First Century Muslim Location: Lakemba Mosque, 71-75 Wangee Road, Lakemba NSW 2195 Date/Time: Thursday, 7 June 2012, after Isha prayers (approximately 7:00pm) Please forward any enquiries to [email protected] Page 2 SYDNEY SUHBA 2012 About Sheikh Nuh Keller Sheikh Nuh Keller was born in 1954 and Damascus. Though often separated from Other works include Port in a Storm, a raised as a Roman Catholic in rural him for extended periods of time due to comprehensive treatment of the Muslim Washington State. He is a third-generation political exigencies, Sheikh Nuh assiduously direction of prayer, as well as a short American of German ancestry on his father’s applied the teachings of the Shadhili tariqa account of the author’s conversion entitled side, and German, Scottish, and Irish on his and Islamic Sacred Law. Nearly 15 years Becoming Muslim. The Sheikh also mother’s. During the 1970’s and 1980’s after first taking Sheikh Nuh as his student, produced a number of tariqa-related between his academic studies and work as Sheikh Abdul Rahman Shaghouri in 1996 literature and recordings, including a a commercial fisherman in the North Pacific, invested him as a full sheikh of the tariqa to translation of selected Shadhili litanies and a he underwent a journey of reflection that guide disciples to ihsan, or “worshipping booklet explaining the practices and culminated in his becoming Muslim.
    [Show full text]
  • Immigration and Refugee Board of Canada Page 1 of 4
    Responses to Information Requests - Immigration and Refugee Board of Canada Page 1 of 4 Immigration and Refugee Board of Canada Home > Research Program > Responses to Information Requests Responses to Information Requests Responses to Information Requests (RIR) respond to focused Requests for Information that are submitted to the Research Directorate in the course of the refugee protection determination process. The database contains a seven- year archive of English and French RIRs. Earlier RIRs may be found on the UNHCR's Refworld website. Please note that some RIRs have attachments which are not electronically accessible. To obtain a PDF copy of an RIR attachment, please email the Knowledge and Information Management Unit. 3 August 2016 SDN105593.E Sudan: Differences between the Burhaniyya and Burhamiyya Sufi orders; information on the Burhaniyya Sufi order; treatment of followers of the Burhaniyya Sufi order by society and authorities (2014-July 2016) Research Directorate, Immigration and Refugee Board of Canada, Ottawa 1. Overview Sources indicate that the Burhaniyya [also spelled Burhani, Burhaniya, Burhānīya, or Burhāniyya] order (tariqa) is a Sufi organization that was founded in the 13th century in Egypt by Burhan al-Din al-Disuqi [also called Ibrāhim al-Dasūqī (Hallenberg 1993, 116) and Sayyidi Ibrahim Qurashi Disuqui (Tariqa Burhaniya n.d.a)] (Tariqa Burhaniya n.d.a; Hallenberg 1993, 115-116; Abu Hanieh Dec. 2011, 100). In correspondence with the Research Directorate, an associate professor of sociology at the University of Calgary whose research focus includes immigration and ethnic relations, and has written on Sudanese identity and diaspora, explained that the Burhaniyya order was introduced to Sudan from Egypt in the 1960s by Shaik Mohammed Osman Abdel Burhani who first settled and established it in Halfa then moved to Atbara before he relocated to Khartoum where he established it there in the end of the 1970s and early 1980s.
    [Show full text]
  • Title the Origins of Tariqas (The Tariqa's Cohesional Power and The
    The origins of Tariqas (The Tariqa's cohesional power and the Title Shaykhhood succession question) Author(s) 矢島, 洋一 Citation アジア・アフリカ地域研究 (2007), 7(1): 5-17 Issue Date 2007-09 URL http://hdl.handle.net/2433/80103 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University Asian and African Area Studies, 7 (1): 5-17, 2007 The Tariqa’s Cohesional Power and the Shaykhhood Succession Question The Origins of Tarīqas1) Yajima Yoichi* Abstract The fi rst tarīqas are said to have been founded in the 12th century by several Sufi s. However, the individual aspects of tarīqas such as silsilas, schools and Sufi orders have their origins in the pre-tarīqa period, and the substantial contribution of the alleged founders of early tarīqas to their formation is dubious. Therefore, the emergence of tarīqas is to be regarded as a continuation and integration of existing traditions, rather than the invention of a new style of Sufi sm. Yet another aspect of the emergence of tarīqas is the formation of identity. The tarīqas as well as the concept of tarīqa itself were formed by Sufi s who identifi ed themselves as the successors of the alleged founders. Introduction Sufi sm in the formative period up to the beginning of the 10th century is characterized by its diversity. Having no standardized theory, Sufi s, or ascetics, were going their own ways, and consequently their thoughts, practices and styles of life were very diversifi ed. Theoretical refi nement and composition of Sufi literature from the 10th century to the 12th century, however, gave Sufi sm uniformity in some degree.
    [Show full text]
  • The Experience of Turning to a Spiritual Path and Healing the Emptiness
    THE EXPERIENCE OF TURNING TO A SPIRITUAL PATH AND HEALING THE EMPTINESS By Inayet Sahin 212-19-3186 Advisor: Dr. Francine Hultgren Report submitted to Professor Hultgren in partial fulfillment of the requirements for the degree of Master of Education I recommend that his paper be accepted as a seminar paper Required for the Master of Education degree. ___________________________________ ______________________ Professor Directing Seminar Paper Date ___________________________________ ______________________ Advisor Date ________________________________________ ______________________ Associate Dean for Student Affairs Date 1 TABLE OF CONTENTS Page Section 1: Turning to the Phenomenon 1 Awakening 1 Reflections of Me 2 The Questioning 3 The Assent 4 Listening 5 Friends on the Path 7 Reflections of Self 10 Section 2: Exploration 12 Sufism: Islamic Spirituality 12 History Visited 16 The Soul and Its Dis-Covering 17 Attaining Knowledge 18 Teacher & Student 19 Knowing & Doing 21 Dhikr: Divine Rememberance 23 A Critical Look 24 Modern Education 25 The Muslim American Identity 27 The Methodology 28 Framework 31 Participants 31 Section 3: Themes 33 Filled with Emptiness 33 Lost & Dry 33 Lots of Questions—One Answer 36 Emptiness as Void 37 Healing the Emptiness 41 Returning to Self 42 Transformation 43 Experiencing Dhikr 46 Challenges on the Journey 48 In Need of Companions 52 The Teacher 53 i Page Section 4: The Soul, Emptiness and Prevention: Implications for Pedagogy 56 Wholistic Understanding of Islam 56 Fundamentalism 57 Inner Reform 58 Cultivating
    [Show full text]
  • Naqshbandi Sufi, Persian Poet
    ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry.
    [Show full text]