DOCSLIB.ORG

Read Book What Is Sufism?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Read Book What Is Sufism? WHAT IS SUFISM? PDF, EPUB, EBOOK Martin Lings | 134 pages | 01 Dec 1999 | The Islamic Texts Society | 9780946621415 | English | Cambridge, United Kingdom What is Sufism? PDF Book Main article: Muraqaba. But most specialists disagree and insist that Sufism comes from Islam and the Koran. Main article: Naqshbandi. A number of Westerners have embarked with varying degrees of success on the path of Sufism. Chittick Main article: Bektashi. The School of the Shadhdhuliyyah. Cambridge University Press. Some types of dhikr are prescribed for all Muslims and do not require Sufi initiation or the prescription of a Sufi master because they are deemed to be good for every seeker under every circumstance. Hanbalis Ibn Taymiyyah Ibn al Qayyim. List of sufis. His manifold writings defined the practice of Sufism as the essence of Islam, but also pointed to the universality of its message. All these orders were founded by a major Islamic scholar, and some of the largest and most widespread included the Suhrawardiyya after Abu al-Najib Suhrawardi [d. It consists of a variety of mystical paths that are designed to ascertain the nature of humanity and of God and to facilitate the experience of the presence of divine love and wisdom in the world. Chittick Bloomington: World Wisdom, , p. Schwartz; Peter Sickle Islam topics. Sheikh Nadjm ed-Din Kubra was among those killed by the Mongols. Rabi'a The Mystic. Voll In the book, he evidences a great appreciation for, and affinity to, Sufism. Oxford: Oxford University Press. There are so many ways for the human ego to usurp even the purest spiritual values. He continued: "Sufis adhere to the prophet's tradition of loving every creature for the sake of the Creator's love. Main article: Suhrawardiyya. He is referred to by Sufis as Sayyid-ut Taifa—i. Note: 1 The main source: Eliade, Mircea , ed. In forgetting God, we have forgotten ourselves. Main article: Karamat. Experts say the amicable ties between Sufis and the Egyptian government may also be factor, giving the attack a political dimension. Heinrichs eds. Author of Gabriel's Wing; Islamic Calligraphy; and others. Sufism is the esoteric or inward dimension of Islam [ This section possibly contains original research. While some Muslims view Sufis as quirky, even eccentric, some fundamentalists and extremists see Sufism as a threat, and its adherents as heretics or apostates. Reformulation does not mean that Sufism will compromise its challenge to a stubbornly materialistic society. Opposed to the dry casuistry of the lawyer-divines, the mystics nevertheless scrupulously observed the commands of the divine law. Sufism, as we know it, developed within the cultural matrix of Islam. Al Arabiya in Arabic. Sadat Malik T Sufism is a way of life in which a deeper identity is discovered and lived. What is Sufism? Writer Some Sufi orders [] engage in ritualized dhikr ceremonies, or sema. The motive behind the attack that killed more than worshippers remains unclear. He was given lessons about hadith by Abu Bakr ibn Muzaffar. Main article: Shadhili. The true Sufi is the one who makes no claims to virtue or truth but who lives a life of presence and selfless love. In the twentieth century, some Muslims have called Sufism a superstitious religion which holds back Islamic achievement in the fields of science and technology. Salafist jihadists have repeatedly targeted Sufis, deeming them heretics. Yet, those who have not had a taste of it do not know! SUNY Press. We use cookies to improve our service for you. Religion and society. My servant draws near to Me through nothing I love more than that which I have made obligatory for him. For other uses, see Sufi disambiguation. In popular Sufism i. But documents recovered in northern Mali revealed that the militants in Mali had acted without the permission of their leaders, who wrote to express their dismay, arguing that the destruction — while theologically justified — was unwise because it caused the population to turn against them. Classical Islam and the Naqshbandi Sufi Tradition. Main article: Karamat. Islamic Supreme Council of America. For centuries, most of the Muslim world has accepted Sufism, a stance that has been supported by leading mainstream Sunni Muslim scholars and centers of learning. Sufism and Religious Brotherhoods in Senegal. On the one hand there is the order from the signs to the Signifier or from the arts to the Artisan. There, he pursued the study of Hanbali law. Part of a series on. The entry details many parallels to Sufic concepts found in the writings of prominent Kabbalists during the Golden age of Jewish culture in Spain. The roots and practices of Sufism Sufism, known as tasawwuf in the Arabic-speaking world, is a form of Islamic mysticism that emphasizes introspection and spiritual closeness with God. Throughout history Sufi saints have stressed that musical instruments are forbidden. The daily remembrance of God in the dhikr and the different forms of meditation in the community, strengthen the conscious feeling of closeness to God and the charity for the other. Qadiriyya was his patronym. What is Sufism? Reviews The dhikr may slightly vary among each order. Retrieved 13 September Brexit: UK to restart trade talks with EU after threatening to quit. Some Sufi orders use devotional music and ritual movements, akin to dance, to further enhance the experiential nearness to God they are seeking. In Robert Irwin ed. Brown - What is Sufism? There, he pursued the study of Hanbali law. Main article: Naqshbandi. These spiritual guides derive their authority and legitimacy from a chain of successive tutelage and instruction, silsilah , which through continuous generations may reach back to a prominent saint or mystic and eventually to the Prophet Muhammad himself. Rabi'a al-'Adawiyya or Rabia of Basra died was a mystic who represents countercultural elements of Sufism, especially with regards to the status and power of women. More info OK. He joined the teaching staff of the school belonging to his own teacher, Abu Saeed Mubarak Makhzoomi , and was popular with students. They usually include a mosque, meeting rooms, Islamic religious schools madrassas , residences for a teacher or caretaker, hospitals, and other buildings for community purposes. The concept of dhikr is rooted in the Quran as an instruction to all Muslims to devote time towards specific acts of remembrance and repetition of the names of Allah, praying supplementary prayers, and can be extended to other activities that contribute towards achieving an experiential connection with the divine. Traditional Islamic scholars have recognized two major branches within the practice of Sufism, and use this as one key to differentiating among the approaches of different masters and devotional lineages. This is the way primarily of the masters of the Naqshbandi and Shadhili orders. The true Sufi is the one who makes no claims to virtue or truth but who lives a life of presence and selfless love. Not being locked into one thing is why Sufism was never about a religion, adds Rabia. The Cambridge Companion to Muhammad. University of Georgia personal website. Essai sur les origines du lexique technique de la mystique musulmane. November 5, He is still revered by Sufis for his willingness to embrace torture and death rather than recant. Sufi leaders, communities, and sites have frequently been targeted by acts of violence perpetrated by extremist groups in different parts of the world. London: Routledge, Sign up to hear more and get involved. Retrieved 1 July In Ajmer, he attracted a substantial following, acquiring a great deal of respect amongst the residents of the city. Popularisation of Sufism in Ayyubid and Mamluk Egypt, pp. Audiotrainer Deutschtrainer Die Bienenretter. Many have asserted Sufism to be unique within the confines of the Islamic religion, and contend that Sufism developed from people like Bayazid Bastami , who, in his utmost reverence to the sunnah , refused to eat a watermelon because he did not find any proof that Muhammad ever ate it. Whirling Dervishes perform the Sema ceremony in Istanbul. Table Of Contents. Change it here DW. Egypt, in particular, he said, is a place where that politicization has fueled extremism. Markus Wiener Publishers. Archived from the original on 27 March The truth of Sufism requires reformulation and fresh expression in every age. On the other hand, there is the order from the Signifier to his signs, from the Artisan to his works. But the prospect of IS targeting a mosque frequented by Sufis has raised the specter of further violence against a form of mystical Islam with deep roots in the Muslim world. They think and commit even the greatest sin of Islam: They declare themselves Gods who can decide on life and death and use violence to kill. Some Sufi orders stress and place extensive reliance upon dhikr. Sadat Malik T Sufism is a way of life in which a deeper identity is discovered and lived. But IS that has taken the jihadist violent ideology further. Sufi Way. The New Cambridge History of Islam. They have also targeted Christians, Shiites and others they deem apostates. Prerequisites to practice include rigorous adherence to Islamic norms ritual prayer in its five prescribed times each day, the fast of Ramadan, and so forth. Retrieved 28 February What is Sufism? Read Online January—March He is to collect all of his bodily senses in concentration, and to cut himself off from all preoccupation and notions that inflict themselves upon the heart. This story is a pivotal moment for Sufism according to most Islamic authorities, because it is the basis for correct form and practice for Sufi Muslims. Musical instruments are forbidden. RAND Corporation. Al-Qaeda linked militants in destroyed ancient Sufi shrines in Timbuktu, Mali, drawing international condemnation.
Load more

Recommended publications
  • Mystical Dimensions of Islam
    by ANNEMARIE SCHIMMEL MYSTICAL DIMENSIONS OF ISLAM The Universit y of North Carolina Press Chapel Hill 244 / SUFI ORDERS AND FRATERNITIES very popular, but fo r him the samdc was mainly a practical device to dissipate the lust of the dervishes, which might otherwise find other, more dangerous ways of distraction. Abu Sa cid's name is , or rather was , usually connecte d wit h th e first examples of Persian mystical poetry. He is the alleged author of a number o f poem s in which the ruba'i, quatrain, with it s rhyme scheme a a x a, is used as a vehicle for mystical thought. We ca n b e quite sure that none of the quatrains formerly attributed t o him are actually his ; according t o hi s ow n statement , his love-intoxicate d teacher Bishr ibn Yasin was the author o f such verses—a genre tha t later became very popular. 20 A true representative of early Sufi poetry in quatrains, thoug h i n a popular meter and vernacular speech, is Baba Tahir, who died i n Khorramabad in the first part of the eleventh century. 21 Abu Sa cid passed away in 1049 . It is said that on his deathbed h e bestowed his khirqa t o Ahmad-i Jam Zandapil , who was just abou t to be born. Ahmad-i Jam was a Persian saint who was the opposite of Ab u Sa cld i n almos t ever y respect: stern , prou d o f his mystical power, drawing people to repentance, not t o love, and ofte n usin g his spiritual strengt h for revenge and punishment.
    [Show full text]
  • Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”
    “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” By Jaison Carter A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Mariane Ferme, Chair Professor Charles Hirschkind Professor Stefania Pandolfo Professor Ula Y. Taylor Spring 2018 Abstract “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” by Jaison Carter Doctor of Philosophy in Anthropology University of California, Berkeley Professor Mariane Ferme, Chair The Mustafawiyya Tariqa is a regional spiritual network that exists for the purpose of assisting Muslim practitioners in heightening their level of devotion and knowledges through Sufism. Though it was founded in 1966 in Senegal, it has since expanded to other locations in West and North Africa, Europe, and North America. In 1994, protegé of the Tariqa’s founder and its most charismatic figure, Shaykh Arona Rashid Faye al-Faqir, relocated from West Africa to the United States to found a satellite community in Moncks Corner, South Carolina. This location, named Masjidul Muhajjirun wal Ansar, serves as a refuge for traveling learners and place of worship in which a community of mostly African-descended Muslims engage in a tradition of remembrance through which techniques of spiritual care and healing are activated. This dissertation analyzes the physical and spiritual trajectories of African-descended Muslims through an ethnographic study of their healing practices, migrations, and exchanges in South Carolina and in Senegal. By attending to manner in which the Mustafawiyya engage in various kinds of embodied religious devotions, forms of indebtedness, and networks within which diasporic solidarities emerge, this project explores the dispensations and transmissions of knowledge to Sufi practitioners across the Atlantic that play a part in shared notions of Black Muslimness.
    [Show full text]
  • Developing and Validating Happiness Instrument
    https://doi.10.30874/ksshr.34 Psychometric Properties for Well-being: Developing and Validating Happiness Instrument Ateerah A.R. 1, Lukman, Z.M. 2, Amanina, A.R3 1 University of Malaysia Kelantan, Malaysia. 2 University of Sultan Zainal Abidin, Terengganu. 3MARA University of Technology, Kelantan Branch. [email protected], [email protected], [email protected] Abstract. There are various factors that make human beings feel happy, one of them is possessing a good psychological well-being that they had. The purpose of this study was to identify an element of happiness that fulfil human’s necessity in their life, then develop the happiness measurement to an appropriate instrument. This research was conducted in different states in Malaysia using a survey method with quantitative approach. The number of samples of about 475 Malaysian from various stages of age using the purposive sampling technique. Data of happiness instrument was obtained through Al-Ghazali’s concept of happiness which includes religious knowledge, righteous practices and individual aspect and they act as the independent variables. Meanwhile, happiness itself acts as the dependent variable. The findings were then analysed using SPSS and PLS. Based on the structural equation modelling, the study found that religious knowledge, practices, and individual constructs have significant relationship with happiness. The average variance extracted (AVE) values ranges between 0.501 0.615, which is an acceptable valid range. It can be observed that there is a significant relation between individual construct and happiness (t=2.817, p<0.005), practices and happiness (t=6.805, p<0.000), and religious knowledge and happiness (t=3.947, p<0.000).
    [Show full text]
  • An Analysis of Al-Hakim Al-Tirmidhi's Mystical
    AN ANALYSIS OF AL-HAKIM AL-TIRMIDHI’S MYSTICAL IDEOLOGY BASED ON BOOKS: BADʼU SHAANI AND SIRAT AL-AWLIYA Kazem Nasirizare, Ph.D. Candidate in Persian Language and Literature University of Zanjan, Iran Mehdi Mohabbati, Ph.D. Professor. at Department of Persian Language and Literature University of Zanjan Abstract. Abu Abdullah Muhammad bin Hasan bin Bashir Bin Harun Al Hakim Al-Tirmidhi, also called Al- Hakim Al-Tirmidhi, is a Persian mystic living in the 3rd century AH. He is important in the history of Persian literature and the Persian-Islamic mysticism due to several reasons. First, he is one of the first Persian mystics who has significant works in the field of mysticism. Second, early instances of Persian prose can be identified in his world and taking the time that he was living into consideration, the origins of post-Islam Persian prose can be seen in his writings. Third, his ideas have had significant impacts on Mysticism, Sufism, and consequently, in the Persian mystical literature; thus, understanding and analyzing his viewpoints and works is of significant importance for attaining a better picture of Persian mystical literature. The current study attempts to analyze Al-Tirmidhi’s mystical ideology based on his two books: Bad’u Shanni Abu Abdullah (The Beginning of Abu Abdullah’s Journey) and Sirat Al-Awliya (Road of the Saints). Al-Tirmidhi’s ideology is going to be explained through investigating and analyzing his viewpoints regarding the manner of starting a spiritual journey, the status of asceticism and austerity in a spiritual journey, transition from the ascetic school of Baghdad to the Romantic school of Khorasan.
    [Show full text]
  • THE DIFFICULTIES of LEARNING of the IRFAN ODES (By the Example of Khakani's Irfan Odes)
    International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 1340-1345 THE DIFFICULTIES OF LEARNING OF THE IRFAN ODES (By the example of Khakani's irfan odes) Kamola Jumaeva Kamola Jumaeva - Tashkent State Institute of Oriental Studies Republic of Uzbekistan Abstract The donation of religious and secular scholars from Central Asia to the development of science and spirituality is known and popular. The representatives of the literature created by our ancestors remain a mystery and secrets, and it is hard to say that their role and significance are still well-known enough in the global social and spiritual development. The Irfan literature and the ideas put forward in this literature can be evidence to our opinion. In this article, the emergence of irfan literature, its entrance into the palace literature, and the factors that motivated it, and the specific difficulties of the irfan odes, are illustrated in the example of Khakani Shirvani. Keywords--- The Koran, Hadith, Alisher Navoi, Nizami Ganjavi, Abu Hamid Ghazzali, Khakani Shirvani, Irfan Sufism. 1. Introduction The development of the culture of the Muslim region began a new phase of spiritual perfection since the beginning of the XII century. It is well known that the X-XIth centuries was a time when logical thinking and science came to the forefront, and the principle of reasoning was dominant. The great scholar of the new era Abu Hamid Ghazzali (1058-1111), who can be recognized as the founder of the new stage, was one of the representatives of this principle
    [Show full text]
  • Religious Pluralism and Religion-State Relations in Turkey
    religions Article Religious Pluralism and Religion-State Relations in Turkey H. ¸SuleAlbayrak Department of Sociology of Religion, Faculty of Theology, Marmara University, Mahir Iz˙ Cad. No. 2, Üsküdar, Istanbul 34662, Turkey; [email protected] or [email protected] Received: 7 November 2018; Accepted: 16 January 2019; Published: 18 January 2019 Abstract: In this article, I examine religion-state relations and religious pluralism in Turkey in terms of recent changes in the religious landscape. I propose that there is a growing trend in the religious sphere that has resulted in a proliferation of religions, sects and spiritual approaches in Turkey. I argue that although the religious market model might not be applicable to the Turkish religious sphere during the republican era until the 2000s due to the restrictions applied by the state’s authoritarian secularist policies, it is compatible with today’s changing society. Different religious groups as well as spiritual movements have used the democratization process of the 2000s in Turkey as an opportunity to proselytize various faiths and understandings of Islam, with both traditional and modernist forms. In this period, new religious movements have also appeared. Thus, the Turkish religious landscape has recently become much more complicated than it was two decades earlier. I plan for this descriptive work firstly to provide an insight into the history of religious pluralism and state policies in Turkey. Secondly, I will discuss the religious policies of the republican period and, thirdly, I will evaluate recent developments such as the increasing number of approaches in the religious sphere within the scope of the religious market model.
    [Show full text]
  • MEVLANA JALALUDDİN RUMİ and SUFISM
    MEVLANA JALALUDDİN RUMİ and SUFISM (A Dervish’s Logbook) Mim Kemâl ÖKE 1 Dr. Mim Kemâl ÖKE Mim Kemal Öke was born in Istanbul in 1955 to a family with Central Asian Uygur heritage. Öke attended Şişli Terakki Lyceum for grade school and Robert College for high school. After graduating from Robert College in 1973, he went to England to complete his higher education in the fields of economics and history at Cambridge University. He also specialized in political science and international relations at Sussex, Cambridge, and Istanbul universities. In 1979 he went to work at the United Nation’s Palestine Office. He returned to Turkey in 1980 to focus on his academic career. He soon became an assistant professor at Boğaziçi University in 1984 and a professor in 1990. In 1983, TRT (Turkish Radio and Television Corporation) brought Öke on as a general consulting manager for various documentaries, including “Voyage from Cadiz to Samarkand in the Age of Tamerlane.” Up until 2006 he was involved in game shows, talk shows, news programs and discussion forums on TRT, as well as on privately owned channels. He also expressed his evaluations on foreign policy in a weekly syndicated column, “Mim Noktası” (Point of Mim). Though he manages to avoid administrative duties, he has participated in official meetings abroad on behalf of the Turkish Foreign Ministry. Throughout his academic career, Öke has always prioritized research. Of his more than twenty works published in Turkish, English, Urdu and Arabic, his writings on the issues of Palestine, Armenia, Mosul, and the Caliphate as they relate to the history of Ottoman and Turkish foreign policy are considered foundational resources.
    [Show full text]
  • Elixir of Love in the School of Ramanuja and Mawlana
    Journal of Religion and Theology Volume 2, Issue 3, 2018, PP 28-33 ISSN 2637-5907 Elixir of Love in the school of Ramanuja and Mawlana Ali Reza Khajegir1, Mohammad Reza Afroogh2 1PhD (Comparative religions and Mysticism) in Islamic Azad University- Najaf Abad branch, Iran 2PhD student. Islamic Azad University- Najaf Abad branch, Iran *Corresponding Author: Dr Ali Reza Khajegir, PhD in comparative religions and mysticism, shahrekord university, Iran ABSTRACT In the mystical worldview, the word “love” has a broad and multi-layered concept. Most of the mystics of different nations regard love as one of the basic principles and teachings in the world of mysticism. Many of them have pledged underlying conditions in the path of conduct and achievement to the position of knowledge and certainty of majesty of God to elixir of love. In the school of Mowlana, love has a high status, and human perfection is possible in recognizing the Imam or leader by the combination of love. On the other hand, most of the Indian schools were influenced by “Bhakti Marga” and it was more prominently displayed in the Ramanuja School, as it grew in the works of South India and Tamil, and in the “New Age” movement continued. Therefore, in this article, we are going to examine the comparative approach of this concept based on Rumi’s poems and the teachings of Ramanuja. In fact, our aim is to analyze the common and different views of both mystics on love and its nature. Keywords. love, bhakti, Mawlana, Ramanuja , emergence, manifestation, reason. INTRODUCTION even fiqhic issues.
    [Show full text]
  • II. Uluslararası Hacı Bayram-I Velî Sempozyumu Bildiriler Kitabı 2
    03-04 mayıs 2017 II. Uluslararası Hacı Bayram-ı Velî Sempozyumu Bildiriler Kitabı 2 EDİTÖRLER PROF. DR. ETHEM CEBECİOĞLU PROF. DR. VAHİT GÖKTAŞ PROF. DR. AHMET CAHİD HAKSEVER YARD. DOC. DR. ÖNCEL DEMİRDAŞ ARŞ. GÖR. DR. MEHMET YILDIZ ARŞ. GÖR. HARUN ALKAN ankara neşriyat ankara neşriyat II. ULUSLARARASI HACI BACI BAYRAM-I VELÎ SEMPOZYUMU BİLDİRİLER KİTABI 1 ankara TEDRİS EĞİTİM TURİZM SPOR YAYINCILIK BİLGİSAYAR GIDA İTHALAT neşriyat İHRACAT SANAYİ VE TİCARET LİMİTED ŞİRKETİ EDİTÖRLER ankara PROF. DR. ETHEM CEBECİOĞLU PROF.neşriyat DR. VAHİT GÖKTAŞ PROF. DR. AHMET CAHİD HAKSEVER YARD. DOC. DR. ÖNCEL DEMİRDAŞ ARŞ. GÖR. DR. MEHMET YILDIZ ARŞ. GÖR. HARUN ALKAN YAYIN KURULU PROF. DR. ETHEM CEBECİOĞLU PROF. DR. MUSTAFA AŞKAR PROF. DR. AHMET CAHİD HAKSEVER PROF. DR. M. MUSTAFA ÇAKMAKLIOĞLU PROF. DR. VAHİT GÖKTAŞ YRD. DOÇ. DR. ÖNCEL DEMİRDAŞ DR. MEHMET YILDIZ HARUN ALKAN MURAT İSMAİLOĞLU GRAFİK TASARIM MUSTAFA NARMANLI BASKI YERİ 72 TASARIM DİJİTAL BASIMEVİ Ehlibeyt Mahallesi, Ceyhun Atuf Kansu Caddesi Gözde Plaza Nu:130/25 Balgat / Çankaya / ANKARA Tel: 444 72 06 BASKI TARİHİ 10.11.2017 ISBN 978-605-82307-0-5 YAZIŞMA ADRESİ Kalem Eğitim Kültür Akademi Derneği, Hacı Bayram Mah Ahiler Sk. No: 3 Altındağ/ANKARA Tel: +90 (312) 311 3380; [email protected] BAYRAMİYYE VE DİGER TASAVVUFİ MEKTEPLERİN ORTAK MANEVİ-KÜLTÜREL BOYUTLARI PROF. DR. NASİB GÖYÜŞOV Azerbaycan Milli Bilimler Akademisi, Yazmalar Enstitüsü [email protected] Özet Geniş bir coğrafyada gelişme gösteren tasavvuf farklı dini, sosyal ve medeni yapıya sahip toplulukları ortak manevi hüviyyete büründürmekle onlar arasında köprü kurmuş, İslamın insaniyet, hoşgörü, adalet ve diğer ahlaki faziletleri ihtiva eden evrensel değerlerinin bu topluluklarda kolaylıkla benimsenilmesine ve olgunlaşmasına katkıda bulunmuştur.
    [Show full text]
  • The Naqshbandi-Haqqani Order, Which Has Become Remarkable for Its Spread in the “West” and Its Adaptation to Vernacular Cultures
    From madness to eternity Psychiatry and Sufi healing in the postmodern world Athar Ahmed Yawar UCL PhD, Division of Psychiatry 1 D ECLARATION I, Athar Ahmed Yawar, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. Signed: 2 A BSTRACT Problem: Academic study of religious healing has recognised its symbolic aspects, but has tended to frame practice as ritual, knowledge as belief. In contrast, studies of scientific psychiatry recognise that discipline as grounded in intellectual tradition and naturalistic empiricism. This asymmetry can be addressed if: (a) psychiatry is recognised as a form of “religious healing”; (b) religious healing can be shown to have an intellectual tradition which, although not naturalistic, is grounded in experience. Such an analysis may help to reveal why globalisation has meant the worldwide spread not only of modern scientific medicine, but of religious healing. An especially useful form of religious healing to contrast with scientific medicine is Sufi healing as practised by the Naqshbandi-Haqqani order, which has become remarkable for its spread in the “West” and its adaptation to vernacular cultures. Research questions: (1) How is knowledge generated and transmitted in the Naqshbandi- Haqqani order? (2) How is healing understood and done in the Order? (3) How does the Order find a role in the modern world, and in the West in particular? Methods: Anthropological analysis of psychiatry as religious healing; review of previous studies of Sufi healing and the Naqshbandi-Haqqani order; ethnographic participant observation in the Naqshbandi-Haqqani order, with a special focus on healing.
    [Show full text]
  • An Overview of the Educational Practices of Sufis in Iran from the Beginning Until 1301 Nahid Jiani(M.A)
    International Journal of Academic Research in Business and Social Sciences July 2013, Vol. 3, No. 7 ISSN: 2222-6990 An Overview of the Educational Practices of Sufis in Iran from the Beginning Until 1301 Nahid Jiani(M.A) Nahid Jiani (M.A) Graduate, Religion and Mysticism, Islamic Azad University, Zanjan Branch ,Iran . DOI: 10.6007/IJARBSS/v3-i7/52 URL: http://dx.doi.org/10.6007/IJARBSS/v3-i7/52 Abstract Mysticism and Sufism is one of the notable issues regarding culture and civilization of Islamic Iran. Theosophy and mysticism and educational activities of this group have been considered by some scholars of East and West; it has been shown that Sufis in their education have provided a special knowledge of the God, human and his characteristics, achieving the man’s perfect place, and understanding the world and its various attractions; and they have attracted many God lovers towards this direction. Using descriptive methodology and library and archival method of data collection in this research, primary and secondary sources of Sufi’s educational textbooks have been studied and information have been provided on their customs and activities. It seems the purpose of the Sufis educational system is the understanding of human about their true position in the universe so that they would find the best way for living. Keywords: Education, Sufism, Islam, Iran. Introduction Sufism is one important issue often challenges Iranian Islamic theosophy and mysticism. This means that many Sufism critics believe Sufis and mystics remove their followers from community and social life for Sufism teachings and bring up them as secluded, indulgence, and lazy persons Such that they leave work and career and family and become dependent on others for livelihood.
    [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]