Contemporary Sufism Research Papers - Academia.edu (original) (raw)

2025

Although the works that narrate the conquest of Damascus and its surroundings by Islamic armies and are generally referred to as the Futuhu'sh-Sham texts have been recorded in Islamic literature, copies of the works of Waqidi and al-Azdi have survived to the present day. The work of the author whose full name is Abu Abdillah Muhammad b. Omar b. Waqid al-Waqidi al-Eslemī al-Madanī, referred to simply as Waqidi in the literature, has been translated into Turkish many times. Since the copies of most of these translations are known, academic studies have been conducted on them and their texts have been published. A translation of Waqidi's work was also made by Muhammad b. Mahmud Ibn Ecā et-Turkī (1417-1478), who lived in the 15th century. Ibn Ecâ wrote this work for the Mamluk Sultan Qaitbay, and the fact that the work is a verse translation also distinguishes it from other translations. Although the existence of this important translation was reported in Kashf al-zunun, nothing was known about it until now. We have two copies of this important translation today. The translation consists of two volumes, and the copy in the Süleymaniye Library belongs to the first volume, and the copy in the Topkapı Palace Library belongs to the second volume. In this study, first of all, information about Ibn Ecâ et-Turki will be given, and then a detailed introduction of the work will be made based on two copies of two different volumes of his two-volume verse translation. This translation, written by Ibn Ecâ in the second half of the 15th century on behalf of Sultan Kayıtbay, bears the typical language features of mixed Mamluk Kipchak-Oghuz. In this text, we will point out the examples of the issues highlighted as the defining features of mixed Mamluk-Kipchak Oghuz Turkish in the studies of Eckmann and some other researchers.

2025, AL-MARJAN

Abdullāh ibn ʿAbbās (RA), famously known as Tarjumān al-Qur’ān, holds a central position among the early exegetes of Islam. This research explores his distinctive methodology of Qur’anic interpretation as documented in the canonical Hadith collections and other early Islamic sources. Ibn ʿAbbās’s interpretative approach was deeply rooted in the direct teachings of the Prophet Muhammad (PBUH), who personally prayed for him to be granted deep understanding of the Qur’an. This study draws from major Hadith works such as Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, Musnad Aḥmad, Muṣannaf Ibn Abī Shaybah, and Muṣannaf ʿAbd al-Razzāq, to critically examine his exegetical contributions. The article investigates key features of his tafsīr methodology, including his emphasis on Asbāb al-Nuzūl (contexts of revelation), linguistic analysis, verse interrelation, and use of Prophetic traditions. It also evaluates his cautious approach towards Isrāʾīliyyāt, applying specific criteria for their acceptance or rejection. Furthermore, it highlights how his interpretive legacy laid the foundation for subsequent Qur’anic scholarship. This analytical study not only reinforces the significance of Ibn ʿAbbās’s role in shaping early tafsīr literature but also illustrates how the Hadith corpus served as a critical resource for Qur’anic interpretation. It provides valuable insights for modern Qur’anic scholarship by showcasing the balance he maintained between textual fidelity, contextual relevance, and Prophetic tradition.

2025

This article aims to study an important milestone in the history of Morocco, which occurred in the mid-1950s, specifically the "Aix-les-Bains" meetings, often referred to in various writings as the "negotiations" between the Moroccan side and its French counterpart regarding independence. However, this meeting was the key to resolving the Moroccan-French crisis stemming from the exile of Sultan Mohammed Ben Youssef on 20 August 1953. The French government invited the National Movement and some Moroccan figures to Aix-les-Bains in August 1955 to listen to their views concerning this crisis. This meeting paved the way for Morocco’s journey toward independence, after France sought to secure its vital interests in the country, culminating in the La Celle Saint-Cloud agreement and eventually the 2 March 1956 treaty. Thus, France could then focus on the Algerian revolution that began on 1 November 1954, as it viewed Algeria as a French territory and an integral part of the French colonial empire. In doing so, France avoided the emergence of revolution in North African countries, having granted Tunisia autonomous independence and disrupted coordination between the Moroccan and Algerian resistance movements.

2025, Ceride

This study explores the formal and thematic diversity of self-narratives within classical Ottoman manuscript culture, focusing on how such materials can emerge in texts not explicitly autobiographical, through the example of Mahmûd Âgâh/Nâsıh, a 19th-century figure. In addition to autonomous self-narratives, the Ottoman literary tradition contains fragmented autobiographical traces within scholarly genres such as commentaries, glosses, and textual corrections. These materials serve as valuable sources for reconstructing individual biographies, though their detection and interpretation require heightened attention.
Mahmûd Nâsıh’s largely overlooked correction work, and the autobiographical elements embedded within, offer insight into his personal history, social environment, and critical stance toward the ruling class. Orphaned early in life, unmarried, and living under difficult conditions, Nâsıh used correction not only for philological correction but also to indirectly narrate his life story.
A key question this study addresses is why such self-representations were embedded in indirect or covert forms. Possible explanations include the desire for narrative safety or influence from his spiritual guide, Ismâʿil Hakkı al-Bursawî, whose works also contain autobiographical fragments. These findings demonstrate that fragmented self-narratives can illuminate the lives of not only prominent figures but also more “ordinary” individuals.
The study further argues that these materials reveal a greater degree of agency exercised by copyists in the Ottoman manuscript tradition. Contrary to common assumptions, copyists were often active participants in the transmission and transformation of texts, sometimes subtly altering or expanding the material to reflect their own voices and experiences. Mahmûd Nâsıh’s case provides a compelling example of how autobiographical expression and textual intervention could intersect, offering new perspectives on both the personal and textual dynamics of Ottoman literary culture.
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Bu çalışma, Osmanlı yazma kültüründe ben-anlatılarının hem biçim hem de muhteva açısından çeşitliliğini ortaya koymayı amaçlamakta ve özellikle doğrudan otobiyografik anlatı niteliği taşımayan metinlerde bu tür malzemenin nasıl ortaya çıkabildiğini 19. yüzyılda yaşamış olan Mahmûd Âgâh/Nâsıh’ın kaleminden çıkan tashih örnekleri üzerinden incelemektedir. Osmanlı edebiyatında müstakil bir ben-anlatısı şeklinde kaleme alınmış metinlerin yanı sıra, daha çok tashih, şerh, haşiye gibi bilimsel ve metin merkezli türlerde dağınık biçimde karşımıza çıkan parçalı otobiyografik unsurlar da, kişinin biyografisinin inşasında önemli bir kaynak teşkil etmektedir. Bu tür anlatıların tespiti ise doğrudan ben-anlatılarına göre çok daha dikkat ve hassasiyet gerektirmektedir.
Mahmûd’un literatürde pek bilinmeyen tashih çalışmaları ve bu tashihler içine gömdüğü veya serpiştirdiği otobiyografik unsurlar, onun hayatı, sosyal ve ekonomik çevresi, dönemin yönetici sınıfına yönelik eleştirileri hakkında değerli bilgiler sunmaktadır. Doğumundan itibaren yetim ve öksüz kalan, hayatı boyunca evlenmemiş ve çeşitli zorluklar içerisinde yaşamış bir müstensih olan Nâsıh, metinlere yönelik müdahalelerinde sadece filolojik bir düzeltme yapmakla kalmayıp aynı zamanda kendi bireysel hikâyesini de bu metinler vasıtasıyla aktarma imkânı bulmuştur.
Özellikle tashih metinlerine gömülü bu anlatıların neden böyle gizli/örtülü/dolaylı olarak sunulduğu sorusu da çalışmanın önemli çıkış noktalarından biridir. Yazarın kendisini güvende hissedebileceği, dikkat çekmeyen bir anlatı alanı tercih etmesi veya manevi rehberi saydığı İsmâil Hakkı Bursevî gibi bir otoritenin yazım tarzından etkilenmiş olması durumu açıklamada kullanılabilecek başlıca yaklaşımlardandır. Ayrıca, bu tür ben-anlatıları sayesinde, yalnızca merkezde yer alan değil, daha “sıradan” addedilen bireylerin de biyografik olarak görünür kılınabileceği savunulmaktadır. Bu çalışma aynı zamanda Osmanlı yazma kültüründe müstensihlerin metinlere doğrudan müdahale etme ve onları dönüştürme yönündeki tasarruflarının sanılandan çok daha geniş bir çerçevede gerçekleştiğine yönelik karinelere de işaret etmektedir

2025, European Journal of Literary Studies

This article proposes a rereading of Shafak's fiction in the light of the debates surrounding World Literature and the global novel. It takes stock of the findings of World Literature critics to envisage Shafak's texts as market commodities, cognizant of the dilemmas and stakes involved when writing for a global audience. The paper further examines The Forty Rules of Love, and probes to what extent it is constructed as a consumable narrative/text designed for a Western cosmopolitan readership, while showcasing the way it flirts with global tastes to comply with the imperatives of the mainstream literary market.

2025, Al-Shajarah Journal

This article analyses the moral significance of the sense of justice in the thought of Mawlana Jalal al-Din Rumi (d. 1273). Through a systematic close reading and hermeneutical analysis of Rumi's principal works, Mathnawī and Fīhi Mā Fīh, it explores the individual, social, and metaphysical dimensions of justice within his moral philosophy. Rumi does not perceive justice merely as a legal or social principle but as a divine moral faculty inherent in human nature. The findings reveal that the sense of justice plays a pivotal role in grasping moral principles, cultivating ethical character, maintaining social harmony, and achieving spiritual proximity to the Divine. Employing metaphors such as the "scale" (mīzān) and the "mirror of the heart (gönül)," 3 Rumi suggests that purifying the soul (nafs) from desires and passions activates this innate moral sense. Ultimately, Rumi presents justice as a divine mechanism that reflects moral balance, wisdom, and virtuous action. By highlighting the sense of justice as an internalized metaphysical virtue that

2025, Massignon’a Tenkitler

Elinizdeki yazılar, Dante’nin meşhur eseri İlahi Komedya’ya İslâm kaynaklarının etkisi, İbnü’l-Arabî ve düşüncesi ile “Men arefe… • Kendini bilen Rabbini bilir” hadisinin kaynağı ve anlamı hususunda Massignon’un serdettiği görüşlere dönemin sufi şeylerinden Veled Çelebi ve sufi münevverlerden Mehmed Ali Aynî’nin getirdiği tenkitlerden meydana gelmektedir.
Veled Çelebi bu tenkitlerde geleneği temsil eden bir zat olarak hem sahip olduğu değerlere hücum edildiği algısıyla daha sert bir üslup kullanmış, hem de yazılarını geleneksel birikimi ve yaklaşımı merkeze alarak şekillendirmiştir. Massignon’la bir hukuku olduğunu anladığımız Mehmed Ali Aynî ise tenkitlerini daha yumuşak bir üslupla ve dönemin argümanlarını kullanarak yöneltmiştir. Bir yandan da konu edinilen meselelerin tam manasıyla vuzuha kavuşması için Veled Çelebi’yi tartışmaya dahil ve teşvik etmiştir. Hem Veled Çelebi hem de Aynî’nin tenkitleri ilmi ve irfani dirayete sahip olmakla birlikte döneminde ve sonrasında görülen Batılı araştırmacılar karşısında tutunulan kompleksli ve edilgen tarzdan çok uzaktırlar. Mehmed Ali Aynî tenkitleri içeren yazıları Massignon’a göndermiş ve onun cevabı da bu çalışmaya alınmıştır.
Bu eser, ikisi 14-28 Ocak 1921 tarihleri arasında İkdam Gazetesi’nde, beşi de 27 Eylül 1923-21 Şubat 1924 tarihleri arasında Sebîlürreşâd’da yayımlanmış yedi yazıdan meydana gelmektedir. Bir bütün olarak bu yazılar o günün gazeteleri için normal olmakla beraber, bir gazete yazısının ne denli ilmi olabileceğinin güzel örneklerinden olma özelliği de taşımaktadır.

2025, IL SUONO DEL CUORE Studi islamistici per Alberto Ventura

The study of Sufism as part of Islamic studies is usually considered
as starting with d’Herbelot’s translations of the Golestān of Saʻadī
included in his Bibliothéque Orientale. His interest was certainly dri-
ven by the beauty of the rhyming prose of the text. However, d’Her-
belot was not the first, and not the only one who translated texts
about Sufism and Sufi orders. In this paper it will be presented a
text that briefly describes the history and practices of 19 ṭuruq acti-
ve in the Mediterranean at the end of 17th century, as reported in
two separate manuscripts realized for the Bolognese count Luigi
Ferdinando Marsili (d. 1730). Although the information provided
by this text is often prone to the legend, it is quite accurate and,
most important, it is translated from an Islamic source.
The text presented in this paper is one of the first, if not the
very first, translations of an Oriental text about Sufism and Sufi or-
ders. European travelers often collected information from friends and fellows about rituals and in some cases even attended the
samāʻ ceremony of the Mevlevis or the ḥaḍra of the Qādirīs. All
this came to us in travel accounts and historical books that were
mediated by an ideological and religious bias. It was also influ-
enced by an obvious lack of information about the spiritual and
textual background of Sufism, that was presented to their eyes as a
popular practice, made of spectacular events, crooks and beggars.

2025, Pakistan Journal of Life and Social Sciences

Based on past studies, Islamic psychospiritual therapy as an alternativetreatment for rehabilitating drug addicts has shown encouraging resultsin drug rehabilitation. Based on this issue, this article will highlight the Philosophy of Inabah as one of the models of Islamic Psychospiritual therapy in drug rehabilitation treatment. Thus, four main objectives arepresented: to examine the concept of Inabah Philosophy as drugrehabilitation therapy in Pondok Remaja Inabah (1) Malaysia, to study thepurpose of Inabah Rehabilitation therapy, to analyse Inabah Rehabilitation therapy program methods, and to analyse its impact on trainees' psychospiritual development. This qualitative study implements an interpretive approach to unravel the philosophy of Inabah as analternative to Islamic psychospiritual-centred drug rehabilitation therapy.The data collection method uses the library research method by examining significant works related to Islamic psychospiritual and Inabah philosophy. In addition, data collection using the interview method involved the principals of PRI (1) Malaysia, and observation also involved rehabilitation therapy programs in PRI (1) Malaysia. Furthermore, the descriptive textual analysis method was used to analyse the findings. The study found that drug rehabilitation therapy based on Inabah philosophy has Islamic psychospiritual values and proved to have a positive impact intreating and rehabilitating former addicts through self-transformation to become human beings with intact spiritual and religious values. The AADK can implement the implications of this study in applying and making rehabilitation therapy based on the philosophy of Inabah as a model ofIslamic psychospiritual treatment for rehabilitation services ininstitutions such as PUSPEN/Cure & Care Rehabilitation Center (CCRC).

2025

Manusia dituntut untuk mengerjakan seluruh perintah dan menjauhi larangan Allah juga memperbanyak berbuat baik dan meninggalkan keburukan (amar ma'ruf nahi munkar) 2) TAREKAT Jalan khusus dengan ritual-ritual yang diperintahkan Allah dan dituntunkan RasulNya 3) HAKIKAT Manusia tidak akan mampu mengetahui Rabb dalam wujud nyata, tetapi dengan memahami, menghayati, dan mengamalkan sifat-sifatNya 4) MA'RIFAT Manusia yang sudah sampai pada level ini mampu merasakan Allah dalam setiap nafasnya

2025, Moh taqwal mubin

Th is pa pe r re v ie w s ha dith s e m ph a siz ing clea n lin e ss in Islam , h igh ligh tin g its role in fostering a h ea lth y life sty le. It exp lores th e in te gration of spiritu al an d p hy sica l pu rity in da ily pra ctice s, d ra w ing from au the n tic Islam ic sou rce s. T h e stu dy un de rsc ore s c le a nline ss a s a fu nd am en ta l a spe ct of fa ith an d w e ll-be ing .

2025, Pacific Affairs

The articles in this special issue exam ine the interactions o f religious, econom ic and political power by exploring the im pact on multi-ethnic societies in Malaysia and Singapore o f prom inent non-m ainstream Christian an d Muslim groups whose significant business activities relate to th eir religious faith. A study of the enterprises developed by these groups provides insights into the im portance of religion to their leaders an d the groups they represent when initiating and operating these businesses. Because these enterprises are engaged in sustained contact with different publics, the question is raised w hether they are im plicated in proselytization and if this leads to social conflict resulting in fragm entation an d polarization, or w hether they can be a force for positive change in society by contributing to th e reso lu tio n o f social a n d eco n o m ic p roblem s. M oreover, state authorities concerned about rival centres of power find it difficult to ignore p o ten t com binations of econom ic and religious influence, b u t both the developm ent of these com binations and the political response to their existence owe much to the globalization o f religious ideas, current economic orthodoxies and the Southeast Asian context.

2025, LAJAIS , Lagos State Journal of Arabic and Islamic Studies, Lagos State, Nigeria

Love, in Arabic term denotes hubb, iskiq, gariimah, wudd and hawaa. It
semantically has more than thirty Arabic words denoting the same meaning.1 It
has been a symbolic Interactive expression of feeling that has possessed quantum
significance and values over the passage of time in both animate and inanimate
beings. Extant research works on love poetry have been carried out by researchers
on its quantum purposes and effects in the socio-cultural, anthropological
physiological, psychological, religious and socio-linguistic and literary arena, in
both Arabic and westem literary works. However, there has been sparse attention
on the exploration of the love theory and love poetry in Arabic Sufi literature,
which has created the gaps to befilled by this research. Therefore, this paper aims
to explore the love theory in the love poetry of Arabic Sufi literature, using Al-
Shushturi Sufi’s Ecstasy as a paradigm. Before delving into the main discussion,
the contrastive discourse between the concept oflove theory and love poetry would
be examined. Likewise, the concept of Sufism and ecstasy shall be discussed. Al-
Shushturi’s biographical account and scholarship including the review and
literary analysis of his Sufi’s poetries would be treated.

2025, UNIDA Gontor Press

Buku ini mengeksplorasi genealogi tasawuf ulama Nusantara abad ke-19 dengan menelusuri jaringan dan transmisi intelektual-spiritual yang membentuk karakter khas sufisme lokal. Fokus utama diarahkan pada tokoh-tokoh utama seperti Syekh Nawawi al-Bantani, Ahmad Khatib al-Sambasi, Muhammad Nafis al-Banjari, Arsyad al-Banjari, Daud al-Fatani, dan Sholeh Darat. Melalui pendekatan historis, filologis, dan analisis intertekstual, buku ini mengungkap proses pewarisan ajaran tasawuf dari Haramain ke Nusantara, serta bagaimana ulama lokal mengadaptasi, mengembangkan, dan mentransformasikan konsep-konsep kunci seperti ma‘rifah, hakikat, dan integrasi syariat-tarekat-hakikat dalam konteks sosial-budaya setempat. Selain menelusuri transmisi teks dan praktik ritual, buku ini juga menelaah strategi pedagogis dan pola kontekstualisasi dalam karya-karya mereka. Penelitian ini menegaskan kontribusi signifikan ulama sufi Nusantara dalam memperkaya khazanah keilmuan Islam global, khususnya dalam membangun sistem spiritual yang responsif terhadap tantangan zamannya.

2025, UNIDA Gontor Press

Buku ajar Isu-Isu Kontemporer dalam Tasawuf ini menawarkan kajian komprehensif dan aplikatif tentang relevansi tasawuf dalam merespons tantangan multidimensional di era modern. Berlandaskan pendekatan interdisipliner dan kontekstual, buku ini menjembatani khazanah spiritual Islam klasik dengan kebutuhan masyarakat kontemporer melalui empat belas bab tematik. Setiap bab membahas isu-isu aktual seperti kesehatan mental, psikologi, pendidikan, etika lingkungan, ekonomi, politik, sosial, profesionalisme, dan sikap keberagamaan, serta pengembangan spiritual yang sesuai dengan dinamika zaman. Figur-figur pemikir seperti HAMKA dan Fazlur Rahman diangkat untuk menunjukkan transformasi pemikiran sufistik dari bentuk normatif-tradisional menjadi praksis transformatif. Di samping itu, buku ini juga memuat kerangka pembelajaran lengkap berupa deskripsi perkuliahan, capaian pembelajaran lulusan dan mata kuliah, serta instrumen evaluasi yang sistematis. Melalui sintesis antara nilai-nilai sufistik dan realitas kontemporer, buku ini tidak hanya memperluas cakrawala pemahaman mahasiswa terhadap tasawuf, tetapi juga menekankan urgensi integrasi spiritualitas Islam ke dalam berbagai bidang kehidupan modern secara holistik, etis, dan berkesinambungan.

2025, UNIDA Gontor Press

This book, Sufism Reborn: Revitalizing Traditional Wisdom for Contemporary Challenges, explores the dynamic re-engagement of classical Sufi thought with modern existential concerns. It examines the foundational paradigms of Sufism—epistemological, doctrinal, and methodological—while juxtaposing them with contemporary academic approaches in Islamic studies and interdisciplinary frameworks. The work outlines mechanisms through which traditional Sufi concepts are transformed into applicable models for spiritual-psychological healing, social cohesion, educational innovation, and ecological consciousness. Through rigorous textual analysis and comparative study, the book identifies key literary and conceptual bridges between the classical and the contemporary, offering evaluative models and implementation strategies. By investigating case studies and institutional adaptations, it presents actionable insights for integrating Sufi wisdom into modern realities. The final chapter anticipates future developments, highlighting global and cross-cultural potentials for Sufi revival. This study contributes to a growing discourse on the relevance of spiritual traditions in a rapidly changing world and offers a roadmap for re-contextualizing sacred wisdom in response to today’s ethical and psychological dilemmas.

2025

menerima hak tersebut secara sah dari pencipta, atau pihak lain yang menerima lebih lanjut hak dari pihak yang menerima hak tersebut secara sah. (1) Setiap Orang yang dengan tanpa hak melakukan pelanggaran hak ekonomi sebagaimana dimaksud dalam Pasal 9 ayat (1) huruf i untuk Penggunaan Secara Komersial dipidana dengan pidana penjara paling lama 1 (satu) tahun dan/ atau pidana denda paling banyak Rp 100.000.000 (seratus juta rupiah). (2) Setiap Orang yang dengan tanpa hak dan/ a tau tanpa izin Pencipta atau pemegang Hak Cipta melakukan pelanggaran hak ekonomi Pencipta sebagaimana dimaksud dalam Pasal 9 ayat (1) huruf c, huruf d, huruf f, dan/atau huruf h untuk Penggunaan Secara Komersial dipidana dengan pidana penjara paling lama 3 (tiga) tahun dan/atau pidana denda paling banyak Rp 500.000.000,00 (lima ratus juta rupiah). (3) Setiap Orang yang dengan tanpa hak dan/ a tau tanpa izin Pencipta atau pemegang Hak Cipta melakukan pelanggaran hak ekonomi Pencipta sebagaimana dimaksud dalam Pasal 9 ayat (1) huruf a, huruf b, huruf e, dan/atau huruf g untuk Penggunaan Secara Komersial dipidana dengan pidana penjara paling lama 4 (empat) tahun dan/ a tau pidana denda paling banyak Rp1.000.000.000,00 (satu miliar rupiah). (4) Setiap Orang yang memenuhi unsur sebagaimana dimaksud pada ayat (3) yang dilakukan dalam bentuk pembajakan, dipidana dengan pidana penjara paling lama 10 (sepuluh) tahun dan/ a tau pidana denda paling banyak Rp 4.000.000.000,00 (empat miliar rupiah).

2025, AKADEMI NAQSH

The journals of Naqsyabandi Akademi Quran Sunnah Hadits publication

2025, Khadr Services

Zaman akıyor Uslanmaz söz dinlemeyen gönüle atma taş Zaman akıp gider ma’mûr eder harâb-âbâdı Yüz parça düşmüş inleyen vîrâne gönül yaş Çarka tesîr eder gönlüne ayyâş tesîr etmiyor Kimi aşktan yorgun kimi de hayatdan yorgun Gönlüm... more

2025

Le point du depart de cette these reside dans la question de l’importance de l’islam comme sujet d’actualite et de recherche. Nous avons souligne que l’Islam est pluriel notamment dans ses dimensions hermeneutique et anthropologique. Le soufisme en est une actualisation issue, entre autres sources, d’une lecture esoterique du texte coranique. Cette conception soufie de l’Islam est empreinte de certaines valeurs universelles et surtout d’un faire semiotique revele par une discursivation qui est le lieu des interactions de l’actant musulman avec d’autres actants ,avec la realite environnante et avec le monde comme objet et Dieu comme sujet cense etre hierarchiquement superieur .Le travail est mene sur un corpus extrait d’une œuvre intitulee «tuhfat al ikhwan fi ba’di Chorafa Ouazzane »traductible en « la merveille des confreres au sujet de certaines vertus des Nobles d’Ouazzane ». Ce corpus que nous avons traduit se voudrait representatif des moments les plus intenses du processus de ...

2025, Prof. Dr. VAHİT GÖKTAŞ, Translated and edited by Dr. Saeyd Rashed Hasan Chowdury

Sufism (Tasawwuf) is living Islam as it was lived by the Prophet Muhammad (PBUH). Prophet Muham mad (PBUH) is the Uswa al-Hasana, the best example and model of conduct. The most honoured of creation, the best of form, the first created light, and a mercy to the worlds.
Sufism is the language of Yunus Emre, Mawlānā Jalāl al-Dīn Muḥammad Rūmī, Hacı Bektaş-ı Veli, Ahi Evran, Somuncu Baba, and Hacı Bayram-ı Veli; it is the language of the heart. It is the science of the heart. Sufism is a path that focuses most on the self-realisation of an individual. Based on the principle of “he who does not taste, does not know,” Sufism is a discipline that aims to transform knowledge into wisdom and turn knowledge into action. Sufism is the most valuable path of education that strives for the manifestation of the Divine in every aspect of life; it dedicates the heart solely to the Divine and places the purification of the self and the purification of the heart as essential educational principles. Sufism is an educational method that best expresses the connection between Allah, the universe, and humanity. It offers the meaning of life, guides the individual to recognise themselves, and serves as both a companion and provision on the journey toward Allah. Moreover, Sufism is a science that aims to bring humanity worldly and eternal happiness.
Sufism’s most significant contribution to the human metaphysical and spiritual world lies in the new meanings it assigns to Islamic terms. Sufism is an interpretation, a richness, and the civilisational foundation of Islam.
As a scholarly discipline, Sufism has been included in the classification of sciences since the early centuries of the Islamic calendar and has developed to the present day. This book, which aims to provide a panoramic view of the definition, purpose, historical stages, key figures, works, and institutions of Sufism, contains general and summarised information on the field of Sufism, which has a rich history and literature.

2025, Iacsas

The 5th International Sufi Conference

2025, Terbitan Peribadi

Surah At-Takāthur memberi amaran kepada manusia tentang bahaya mengejar harta dan bilangan yang banyak sehingga melupakan akhirat. Buku ini mengupas ayat demi ayat secara ringkas, menampilkan maksud, tadabbur, serta pengajaran praktikal yang sesuai untuk semua peringkat umur. Fokus utama adalah membimbing hati agar kembali kepada keutamaan sebenar iaitu kehidupan selepas mati dan menyemai nilai zuhud serta kesedaran terhadap hisab dan azab kubur.

2025, Geoadria

In this paper I analyse two šehid turbe (mausolea) in Bosnia and Herzegovina, one located in Banja Luka and the other in Zenica. I present and interpret how these cultural sediments, with their religious and political connotations, narratives and symbols, eroded over time, re-interpreted and transformed, and how top-down political and social contexts influenced the local micro-contexts of the turbe. I analyse as palimpsest processes the ways in which cultural sedimentations and erosions of sacred religious graves are affected by the changes in political, religious and national dominance in the local context, and thus how within these changes the identity of a site may erode, or be displaced by new sediments. This process both reflects and embodies the spatial dimension of urban layers that change the identification of particular parts of the city, but it also reflects the broader changes in an urban landscape. I argue that changes and/or continuation of the political dominance of ethno-religious and/or national communities, can have a direct impact on interpretations and/or re-interpretations of particular sites within the urban context, in this case religious sacred graves. This influence can work as a palimpsest, covering the former layer so that it can change the identity of a site completely, down to the level of the toponym and its practical and symbolic functions and meanings; or, depending on the local scenarios, leaving the older layer visible, but making it hard to detect which layer is older.

2025, Digital Islamic Authority and Muslim Identity within the Western Context

The expanding online religious experience is increasingly challenging, if not supplanting, the traditional offline counterpart, necessitating a thorough examination of the mechanisms underlying this transformative influence. Furthermore, this cybermediated religious experience has a significant influence not just on individuals who engage in religious pursuits through online channels, but also on authority structures and identity dynamics. Particularly, an overarching inquiry arises: does this switch from offline to online domains delineate a hybrid portrayal of contemporary Western Muslim religious life? Therefore, a critical examination regarding the ensuing status of traditional religious authorities within the Western milieu subsequent to this transition towards the online sphere is necessary. By synthesizing insights from the existing literature on Digital Islam and a comprehensive analysis of contemporary circumstances, this study argues that the emergence of Islamic cyber experience in the western world which has forged a new dimension for Muslims. Notably, the Cyber Islamic Environment (CIE), which competes with the traditional physical religious sphere, has had a significant impact on several elements of Muslim religious life. Within this investigation, emphasis is placed on two key tenets-authority and identity-to elucidate the multifaceted impacts experienced by Muslim communities. In terms of authority, while the traditional Islamic authority remains stable, cohesive, and community-centric, the cyber authority is characterized by being individualistic, uncensored, and heightened stringency, albeit being more accessible. The same applies to identity. Unlike the relatively stable and authentic nature of spatial identity, characterized by its static and realistic features, cyber identity is characterized by volatility, lack of genuineness, and a propensity for constant change.

2025

Convened by Nur Sobers Khan (Honorary Senior Research Fellow) and William Gallois (Professor of the Islamic Mediterranean) Abstract At the close of The Venture of Islam, Marshall Hodgson famously wrote that “It is possible that... more

2025, Jurnal Ikhtisar

This article aims to explore the method of understanding hadith employed by the Banjar scholar, Sheikh Muhammad Nafis al-Banjari (1735-1812 CE), in his renowned work, al-Durr al-Nafis, which is known for its Sufi approach. The study focuses on key concepts such as tawhid al-af'al (the oneness of actions), tawhid al-asma (the oneness of names), tawhid al-shifat (the oneness of attributes), and tawhid al-zat (the oneness of essence). These central themes are rooted in the texts of the Qur'an and hadith, which are interpreted using a Sufi approach. This approach emphasizes intuitive insight derived from the purification of the heart, often prioritizing esoteric meanings over literal interpretations. However, Sufi interpretations are frequently debated, as they are perceived to neglect the literal meanings of hadith. This study employs a qualitative analytical method to describe and analyze this approach, drawing conclusions based on the issues discussed. The findings reveal that Sheikh Nafis's Sufi-based method of understanding hadith does not always contradict the textual meanings of the hadith. In fact, in several instances, Sheikh Nafis adopts a textual understanding consistent with the methodology of traditional hadith scholars. This research offers new insights into the flexibility of the Sufi method in interpreting hadith and its contribution to the development of hadith exegesis among Banjar scholars.

2025, III Xornadas Internacionais de Filosofía-Santiago de Compostela

.This communication addresses the original meaning of philosophy as the love of wisdom and self-knowledge. It aims to raise some relevant questions about the conditions of a purely cultural or content-based approach at the expense of a more initiatory and living form. The academic conception of philosophy itself is debated, raising questions about the purpose of philosophy and education as a whole. Philosophical training is also seen as indispensable for human formation in all areas within the vision defended here. Therefore, the emphasis is placed on the education of the adults who must transmit it.

2025

Quasiment ignoré dans la littérature scientifique occidentale, Abū ʿAbd Allāh Muḥammad b. Ahmad Akansūs (m. 1294/1877) est pourtant l’un des auteurs marocains les plus remarquables du XIXème siècle. Il est en revanche bien connu des... more

2025, HAU - Journal of Ethnographic Theory

Drawing on fieldwork in a Bashkir Sufi circle in Russia, this article explores my interlocutors' mode of experiencing the world and transcendence. By letting myself be seen in the field, I let them shape the terms of our encounter as a way of glimpsing their mode of knowing. I explore my fieldwork experience as a transformation of the self in parallel with my interlocutors' narrations of encounters with saints. I reflect on field experiences in which the limits of my rational thinking are revealed and mirrored in my interlocutors' spiritual experiences. Being seen by their sheikh, my interlocutors experience a mode of vision that reveals the heart as an organ of perception. Similarly, as I experience being seen in the field, I am pointed to my own heart and soul. This mode of knowing that I glimpse into sheds new light on encounters with "otherness" and transcendence in anthropology.

2025, Balochistan Journal of Linguistics,

Films are a beloved and globally recognized form of media. Movie titles are integral yet
understanding them can be challenging if they are not in the local language. Interdisciplinary
process of transcreating is used to translate movie titles from English to Urdu or Hindi,
showcasing linguistic and cultural variations with a touch of humor. This method creatively
reinterprets titles, offering an alternative to literal translation. By using qualitative methods, 15
movie titles were purposively sampled and analyzed within the framework of Chesterman’s
(2016) translation strategies, encompassing syntactic, semantic, and pragmatic dimensions
transcreating patterns of variance highlight transcreation's distinct aspects. Beyond linguistic
accuracy, this process ensures cultural localization, maintaining the original style and visual
impact. The primary aim is to investigate the translational strategy called transcreation with
cultural references in mind, bridging cultural gaps innovatively while preserving original
meanings. Chesterman’s (2016) translation strategy theory, which categorizes strategies into
syntactic, semantic, and pragmatic, is applied to explore transcreation's depth. This article
emphasizes that transcreating movie titles is interdisciplinary, fully reflecting the linguistic and
cultural dimensions of the source text.

2025, AKADEMI NAQSH

The Islamic journals published by Naqsyabandi Akademi Quran Sunnah Hadits

2025, Journal of the Institute for Sufi Studies

This study examines the intellectual formation of Aḥmadu Bamba Mbacke (d. 1927), founder of the al-Murīdiyya Sufi order in Senegal, whose teachings have significantly shaped West African Islamic thought and practice. While the socio-political influence of al-Murīdiyya has been widely acknowledged, the intellectual foundations of Bamba's Sufi thought remain insufficiently explored. This research hypothesizes that Bamba's thought was profoundly shaped by classical Sufi figures such as Abū Ḥāmid al-Ghazzālī (d. 505/1111), ʿAbdu-l-Wahhāb ash-Shaʿrānī (d. 973/1565), Aḥmad Zarrūq (d. 899/1493), Ibn ʿAtāʾ Allah as-Sakandarī (d. 709/1309), as well as Mauritanian scholars including Sīdī Mukhtār al-Kuntiyyu (d. 1226/1811) and Muḥammad ibn al-Mukhtār ad-Daymānī (d. 1166/1753). Notably, Bamba distanced himself from speculative and philosophical Sufism, instead emphasizing a practical, ethically grounded Sufism centered on spiritual discipline, moral reform, and communal service. Through textual analysis and historical contextualization, this study investigates how these intellectual and spiritual currents informed Bamba's synthesis of Sufi pedagogy and reform, contributing to a localized yet universal model of Islamic spirituality.

2025

The intricate relationship between architecture and urban expansion reflects societal culture, as seen in the contrasting designs of Islamic and Western homes. Islamic architecture emphasizes hijab by separating internal spaces like kitchens from external guest rooms, while Western designs place kitchens opposite guest rooms. Traditional Western architecture shows glimpses of Islamic styles, but modern architecture eliminates such distinctions. Contemporary Islamic societies face Western cultural influence, leading to deviations from Islamic traditions. This study explores how Islamic principles, rooted in the Prophet's teachings, historically shaped urban development, emphasizing community welfare, sustainability, and social equity. Through qualitative research, it advocates integrating traditional Islamic values with modern practices to create resilient, balanced urban landscapes that honor heritage and innovation.

2025

This piece is about analysing the dynamics of gender for those who choose to stay in ecstasy. It is usually said that Islamic mysticism which is referred to as Sufism, Tasawwuf, is the particular realm of Islam which is the most accommodating for ladies and men, wherein gender equality is located. Many Muslim women around the world, following the path of Tasawwuf, speak in their eagerness to comprehend God and this has been mentioned within the following writing.

2025, Islam and the Contemporary World

This study explores the nature of compassion in Sufism and its influence on environmental protection, particularly concerning living beings. Lexically, shafaqa denotes mercy, tenderness, and concern about harm befalling others out of kindness. In Sufi terminology, it signifies a heartfelt gentleness toward others, accompanied by goodwill for all of God's creation and a willingness to endure hardships for their well-being. Compassion is a central ethical and spiritual principle in Sufi teachings, extensively emphasized in primary sources. It has even been described as the moral trait of prophets and divine saints. Attaining elevated spiritual ranks is fundamentally contingent upon compassion for creation. Compassion is actively present across the sharīʿa (sacred law), ṭarīqa (spiritual path), and ḥaqīqa (ultimate reality), profoundly affecting spiritual seekers. Through selfpurification from selfish desires and the cultivation of praiseworthy traits, one transcends self-centeredness and perceives all beings as part of oneself. Consequently, compassion, rooted in intuitive and mystical insight, allows the seeker to witness all existence in unity, and like the Divine, the seeker interacts with creation through kindness and care, protecting all beings. This perspective can inspire society toward constructive engagement with the environment and contribute to healing damaged ecosystems while addressing environmental crises. This qualitative study employs content analysis using the Clarke and Brown method, examining textual references related to compassion from classical Islamic mystical works spanning the 3 rd to 11 th centuries AH.

2025

Artikel ini menggali hubungan historis dan konseptual antara Sufisme, antinomianisme, dan anarkisme dalam Islam, dengan fokus pada transformasinya dalam konteks kontemporer. Dengan menggunakan pendekatan sejarah, tulisan ini melacak akar-akar non-konformitas dalam praktik dan pemikiran Sufi awal seperti Nuri dan Shibli, yang menunjukkan sikap anti-otoritarian sejak abad ke-9 M. Studi ini kemudian menganalisis kemunculan "Anarcha-Islam" dalam bentuk pemikiran dan gerakan yang dikembangkan oleh tokoh kontemporer seperti Mohamed Abdou dan kelompok Muslim anarkis di Turki (melalui majalah Itaatsiz), serta ekspresi budaya subaltern seperti gerakan Taqwacore. Penelitian ini menunjukkan bahwa semangat resistensi terhadap otoritas, kapitalisme, dan kolonialisme epistemik dalam tradisi Islam dapat ditemukan dalam kesinambungan spiritualitas dan praktik sosial-politik. Dengan menghubungkan masa lalu dan masa kini, artikel ini berkontribusi pada wacana Islam kritis dan membuka ruang baru bagi pengembangan teori sosial berbasis Islam.

2025, Hizb Monday From Dalā’il al-Khayrāt Arabic with English line by line translation and transliteration

Hizb Monday From Dalā’il al-Khayrāt Arabic with English line by line translation and transliteration

2025, Sacred Journeys 12th Global Conference

Within Islam generally, and Sufism in particular, journeying (safar) takes on a great importance. From the pilgrimage to Mecca (hajj) to the vertical night journey (almiraj), the well-trodden path (shari’ah) to the narrow path (tariqa), there are many kinds of journeying, all of which are ultimately understood as being in the path of Allah (fi sabillillah). Common to all types of journeying is an engagement with Allah’s signs (ayat) “on the horizons and within themselves” so that, correctly understood, this will support the realisation of Truth (Qur’an 41: 53). For this to occur the traveller (salik) can be seen to need to develop a soteriological semiotics that shifts their engagement from the forms of the world to the meaning these forms contain as signs of/from Allah. From an Islamic perspective, this is not considered an ontological shift, for the Truth of Allah alone is an immutable truth, rather it is understood to require an epistemological shift that realigns the traveller’s perception with the Reality that is. A key aspect of understanding, and developing, such a shift comes through a realignment of intention (niyya), as the hadith informs “actions are based on intention” and everyone will receive what they journeyed for according to their intentions. This furnishes the individual with a choice, to journey amongst the mundane or to engage a transformative mystical journey through the world of forms in pursuit of the realisation of Truth.

2025, Al-Tahrir: Jurnal Pemikiran Islam

This article aims at analyzing Fethullah Gülen and the Gülen Movement which have succeeded in performing social change based on the teaching of Sufism. He did Sufism creativity in order that Sufism teaching was able to respond the changes that occur in the modernlife. He believed that, only by reinterpretation and contextualization of Sufism, the spiritual dimension of Islam would be able to perform the transformation or social change among the Muslims. Therefore, by using Max Weber's theory of social action, this paper will analyze three key teachings of Sufism of Gülen: ascetic (zuhd), inbisat (expansion), and hizmet. Based on the Weber's theory, Gülen occupied a very central and authoritative position: agent/ actor, action and meaning. As a source of meaning and interpreter of meaning, the key concepts of Sufism were transformed by Gülen to the internal and external communities so that they had made a move to do social movements and humanity. For the followers of Gülen, the movement was called the Gülen Movement or the Hizmet Movement which was engaged in the fields of education, health care, humanitarian assistance, and the mass media. All forms of movement were entirely based on the spiritual values of Islam that had been formulated by Gülen.

2025

This paper talks about the simple philosophies in Islam

2025, Academia.edu

When he was 12, he found a small book in the Tom Green County Library in San Angelo, Texas, that discussed the striking similarities between the world's great religions and concluded that the major teachings of all of them were... more

2025, Balti Clans in Nager

یہ مضمون تحصیل نگر۔1 میں آباد بلتی قبائل کے متعلق ہے۔ واضح رہے کہ نگر کے نسلیاتی گروہوں میں بلتی نسل سے تعلق رکھنے والے قبائل نمایاں ہیں۔