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History of Sufism

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Sufism is the mystical branch of Islam in which Muslims seek divine love and truth through direct personal experience of God.[1] This mystic tradition within Islam developed in several stages of growth, emerging first in the form of early asceticism, based on the teachings of Hasan al-Basri, before entering the second stage of more classical mysticism of divine love, as promoted by al-Ghazali and Attar of Nishapur, and finally emerging in the institutionalized form of today's network of fraternal Sufi orders, based on Sufis such as Rumi and Yunus Emre.[2][1] At its core, however, Sufism remains an individual mystic experience, and a Sufi can be characterized as one who seeks the annihilation of the ego in God.[3]

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Sufism

Sufism

Sufism, also known as Tasawwuf, is a mystic body of religious practice, found mainly within Sunni Islam but also within Shia Islam, which is characterized by a focus on Islamic spirituality, ritualism, asceticism and esotericism. It has been variously defined as "Islamic mysticism", "the mystical expression of Islamic faith", "the inward dimension of Islam", "the phenomenon of mysticism within Islam", the "main manifestation and the most important and central crystallization" of mystical practice in Islam, and "the interiorization and intensification of Islamic faith and practice".

Islam

Islam

Islam is an Abrahamic monotheistic religion centered around the Quran and the teachings of Muhammad. Adherents of Islam, called Muslims, number approximately 1.9 billion globally and are the world's second-largest religious population after Christians.

Truth

Truth

Truth is the property of being in accord with fact or reality. In everyday language, truth is typically ascribed to things that aim to represent reality or otherwise correspond to it, such as beliefs, propositions, and declarative sentences.

God in Islam

God in Islam

God in Islam is seen as the eternal creator and sustainer of the universe, who will eventually resurrect all humans. In Islam, God is conceived as a perfect, singular, immortal, omnipotent, and omniscient god, completely infinite in all of his attributes. Islam further emphasizes that God is most-merciful.

Mysticism

Mysticism

Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning. It may also refer to the attainment of insight in ultimate or hidden truths, and to human transformation supported by various practices and experiences.

Asceticism

Asceticism

Asceticism is a lifestyle characterized by abstinence from sensual pleasures, often for the purpose of pursuing spiritual goals. Ascetics may withdraw from the world for their practices or continue to be part of their society, but typically adopt a frugal lifestyle, characterised by the renunciation of material possessions and physical pleasures, and also spend time fasting while concentrating on the practice of religion or reflection upon spiritual matters. Various individuals have also attempted an ascetic lifestyle to free themselves from addictions, some of them particular to modern life, such as money, alcohol, tobacco, drugs, entertainment, sex, food, etc.

Hasan al-Basri

Hasan al-Basri

Abu Sa'id ibn Abi al-Hasan Yasar al-Basri, often referred to as Hasan of Basra for short, or as Hasan al-Basri, was an early Muslim preacher, ascetic, theologian, exegete, scholar, judge, and mystic. Born in Medina in 642, Hasan belonged to the second generation of Muslims, all of whom would subsequently be referred to as the tābiʿūn in Sunni Islamic piety. In fact, Hasan rose to become one of "the most celebrated" of the tābiʿūn, enjoying an "acclaimed scholarly career and an even more remarkable posthumous legacy in Islamic scholarship."

Al-Ghazali

Al-Ghazali

Al-Ghazali, full name Abū Ḥāmid Muḥammad ibn Muḥammad aṭ-Ṭūsiyy al-Ġazzālīy, and known in Persian-speaking countries as Imam Muhammad-i Ghazali or in Medieval Europe by the Latinized as Algazelus or Algazel, was a Sunni Muslim Persian polymath. He is known as one of the most prominent and influential jurisconsults, legal theorists, muftis, philosophers, theologians, logicians and mystics of the Islamic Golden Age.

Attar of Nishapur

Attar of Nishapur

Abū Ḥamīd bin Abū Bakr Ibrāhīm, better known by his pen-names Farīd ud-Dīn (فریدالدین) and ʿAṭṭār of Nishapur, was a Persian poet, theoretician of Sufism, and hagiographer from Nishapur who had an immense and lasting influence on Persian poetry and Sufism. He wrote a collection of lyrical poems and number of long poems in the philosophical tradition of Islamic mysticism, as well as a prose work with biographies and sayings of famous Muslim mystics. The Conference of the Birds, The Book of Divine, and Memorial of the Saints are among his best known works.

Rumi

Rumi

Jalāl al-Dīn Muḥammad Rūmī, also known as Jalāl al-Dīn Muḥammad Balkhī, Mevlânâ/Mawlānā and Mevlevî/Mawlawī, but more popularly known simply as Rumi, was a 13th-century Persian poet, Hanafi faqih, Islamic scholar, Maturidi theologian and Sufi mystic originally from Greater Khorasan in Greater Iran. Rumi's influence transcends national borders and ethnic divisions: Iranians, Kurds, Tajiks, Turks, Greeks, Pashtuns, other Central Asian Muslims, as well as Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy for the past seven centuries. His poems have been widely translated into many of the world's languages and transposed into various formats. Rumi has been described as the "most popular poet" and the "best selling poet" in the United States.

Ego death

Ego death

Ego death is a "complete loss of subjective self-identity". The term is used in various intertwined contexts, with related meanings. Jungian psychology uses the synonymous term psychic death, referring to a fundamental transformation of the psyche. In death and rebirth mythology, ego death is a phase of self-surrender and transition, as described by Joseph Campbell in his research on the mythology of the Hero's Journey. It is a recurrent theme in world mythology and is also used as a metaphor in some strands of contemporary western thinking.

Nafs

Nafs

Nafs (نَفْس) is an Arabic word occurring in the Quran, literally meaning "self", and has been translated as "psyche", "ego" or "soul". The term is cognate with the Hebrew word nephesh, נֶפֶשׁ. In the Quran, the word nafs is used in both the individualistic and collective sense, indicating that although humanity is united in possessing the positive qualities of a nafs, they are individually responsible for exercising the agencies of the "free will" that it provides them.

Early history

The exact origin of Sufism is disputed. Some sources state that Sufism is the inner dimensions of the teachings of Muhammad whereas others say that Sufism emerged during the Islamic Golden Age from about the eighth to tenth centuries. According to Ibn Khaldun Sufism was already practiced by the Sahaba, but with the spread of material tendencies, the term Sufi was just applied to those who emphasize the spiritual practice of Islam.[4]

Origins

Abu Bakr Muhammad Zakaria states in his book "Hindusiyat wa Tasur" that Kamel Amiel Pulithara al-Shaibi and Abdullah Waris Bin Ishaq in separate texts say that the first person to use the word Sufi was Abu Hashem al-Kufi (2nd century AH), and Ibn Taymiyya said in his Majmual Fatwa that Basra was a center of Sufism at that time.[5]

Ahmet Karamustafa describes renunciation (زُهد zuhd) as a widespread form of piety in Muslim communities in the first century of Abbasid rule.[6] Ibrahim ibn Adham al-Balkhi (d. 777-8) took on an ascetic lifestyle with a "radical aversion" to mainstream social life.[6] The followers of the preacher Hasan al-Basri founded a ribat on Abadan Island on the Tigris near Basra.[6] Karamustafa also cites Rābiʿa al-ʿAdawiyya, Shaqiq al-Balkhi, Al-Darani, Dhul-Nun al-Misri, Yahya ibn Mu'adh al-Razi, and Bayazid Bastami as some of the pioneering figures in the introspective trends that would lead to what would later be called Sufism.[7]

Sufis of Baghdad

A distinct practice of piety associated with introspection, drawing from different practices and ideas, took form in Baghdad in the second half of the ninth century.[6] Members of the first generation of Sufis in Baghdad included Harith al-Muhasibi, Abu Armaan al-Hussain [ar], Abu Sa'id al-Kharraz, Abu al-Husain al-Nuri, Junayd al-Baghdadi, Ruwaym, and Khayr an-Nassaj [ar].[8] A following generation included Abu Bakr al-Shibli, Al-Jurayri [ar], Rudbari, and Ja'far al-Khuldi [ar].[8]

Codification of doctrine

Towards the end of the first millennium CE, a number of manuals began to be written summarizing the doctrines of Sufism and describing some typical Sufi practices. Two of the most notable are Kashf al-Mahjûb (Revelation of the Veiled) of Hujwiri, and Al-Risala al-Qushayriyya (The Message) of Al-Qushayri.[9] According to the late medieval mystic Jami, Abd-Allah ibn Muhammad ibn al-Hanafiyyah (died c. 716) was the first person to be called a "Sufi".[10]

Two of al Ghazali's greatest treatises, the "Revival of Religious Sciences" and the "Alchemy of Happiness," depicted Sufism as the complete fulfilment of Islamic Law. This became the mainstream position among Islamic scholars for centuries, challenged only recently on the basis of Orientalism and Wahhabism.[11]

The tomb of Khoja Afāq, near Kashgar, China.
The tomb of Khoja Afāq, near Kashgar, China.

All Sufi orders claim a direct chain of leadership to Muhammad, through Ali, with the exception of the Naqshbandis who claim a direct connection to Muhammad through Abu Bakr. In the eleventh century, Sufi orders (Tariqa) were instrumental in the institutional spread of Sufism.[12]

Muslim Spain

Beginning in the ninth century and continuing throughout the tenth century, al-Andalus was home to fairly strict, orthodox beliefs and practices.[13] Quranic studies and jurisprudence (fiqh) were the accepted and promoted types of scholarship that shaped the region's beliefs and practices. Early fuqaha in Spain were somewhat skeptical of philosophical thought as well as of Sufism. In later centuries, especially the twelfth and thirteenth, Sufism became more accepted and somewhat assimilated into Andalusi Islam.[14] Scholars have generally seen this later flourishing in two different ways. For some, it reflects the influence of the mystical tradition in Cordoba attributed to Ibn Masarra.[15] Others give exclusive credit to the influence of eastern mystics, most often including al-Ghazali's thoughts and teachings.[16]

One figure in particular has often been credited as being the earliest introduction of Sufism to Spain: Ibn Masarra.[17] He lived from 883 to 931 and was born outside of Cordoba. Many consider him to have established the first Sufi school in the province; however, his teachings were outside of the so-called "mainstream" Sufism that was more common in the East during his lifetime.[18] With Ibn Masarra there was a “brief flowering”[19] of Sufism in Spain, and later Spanish Sufis reflected his influence on them. After Ibn Masarra's death, in 940 his followers fell under heavy persecution under the jurists who destroyed Ibn Masarra's works and also forced his followers to recant.[20] The effects of his thought and that of his disciples would appear again in the twelfth and thirteenth centuries amidst later Sufis such as Ibn Arabi.[21]

By the twelfth century, shifts towards the acceptance—or at least tolerance—of philosophy and Sufism into what had previously been strictly orthodox beliefs were occurring. Many people began to read and translate the works of philosophers such as Aristotle and Plato. At the forefront of the philosophical movement in Spain were Ibn Bajjah, Ibn Tufail, Ibn Rushd, and a Jewish scholar named Ibn Maimun.[22] Ibn Tufail introduced the element of Sufism into this philosophical way of thinking. Andalusi Sufism was at its peak at this time.[23] Also at this time, eastern Sufism was developing more as a communal movement, whereas that of the West (including in al-Andalus), it remained largely an individual pursuit.[24]

A group of Sufi masters who defended the works of theosophists such as Ghazali and al-Qushayri began emerging in the late eleventh and early- to mid-twelfth centuries. Abu l-‘Abbas ibn al-‘Arif (1088-1141) was one of the most prominent Sufis in Spain and one of the earliest ones during Sufism's peak in the peninsula.[13] He belonged to what Spanish scholar of Islam, Miguel Asin Palacios, termed the "School of Almeria," so named for its geographical location.[25] Ibn al-Arif was one of the first to interpret Ghazali in the West, and he also founded a method of spiritual training called tariqah.[22] Ibn al-‘Arif's disciple Ibn Qasi set up a group of religious followers in Portugal and built a monastery in Silves. He authored the Khal al-Na’lain, which Ibn ‘Arabi would later write a commentary on.[26] Ibn Barrajan (d. 1141), who a student and friend of Ibn al-‘Arif, lived and taught in Seville but was originally from North Africa, has been called the Ghazali of the West.[27] Ibn Barrajan and Ibn al-‘Arif were both tried for heresy because their views conflicted with those of the Almoravids in power; however, Ibn Barrajan appears to have been more active in using Sufism as a means of challenging Quranic scholars and jurists.[28]

Ibn Arabi, another key figure of this period of Sufism in the region, was born in Murcia in 1165 at the beginning of the Almohad reign. He is one of the most important Sufis of Spain, although he--like many other Andalusi Sufis--would eventually leave the peninsula and travel throughout North Africa and the East.[29] His works in Andalusia focused mainly on the perfect human individual, monastic metaphysics, and mystical path to spiritual and intellectual perfection. Central themes of Ibn 'Arabi's were the unity of all beings, or “wahdat al-wujud,” and also how God reflects God's self in the world.[30] According to Ibn ‘Arabi, the main practices of Andalusi Sufis included ascesis, poverty, and devotion to the Qur’an.[31]

Not long after the death of Ibn ‘Arabi, al-Andalus experienced a “spiritual aridity”[32] in the mid-fourteenth century. The one exception to that trend was Ibn Abbad al-Rundi (1332-1390), a member of the Shadhiliyya order who was born in Ronda and whose scholarship brought together mystical and juridical paths.[33] His work helped Sufism become more accepted within the Islamic sciences.[34]

Although Sufism would no longer directly be a part of Andalusi life after the Catholic Monarchs expelled Muslims from Spain, in the Spanish Christian mystics of the sixteenth century, such as San Juan de la Cruz and Teresa of Avila, many have seen Sufism's lasting influence in Spain.[35]

Medieval Age and Turko-Mongol period

In the medieval period, Islam and Sufism were practically synonyms and a distinction between Sufism and Islamic orthodoxy virtually absent.[36](p20–22) The heterodoxy of mysticism, in contrast to formal theology, enabled Islam to survive during the Turko-Mongol period in the thirteenth-Century.[37] Under Turko-Mongolian rulership, Sufi authors and teachings such as those of Ahmad Yasawi, Abu al-Najib Suhrawardi, Rumi and Sultan Walad, a leading interpreter of the ibn Arabi, flourished throughout the Islamic world.[36](p8) During this period, Sufism became focused on the purification of the soul to achieve the status of the "perfect human" (al-Insān al-Kāmil).[38](p9)

Authors such as Ahmad Yasawi and Yunus Emre spread Sufism and Perso-Arabic ideas through Anatolia and Central Asia.[36](p20) The idea of syncretism between Turko Shamanic religion and Islam, upheld by many earlier scholars has been challenged in recent scholarship.[36](p21) There is, arguably, a lack of similarities between Shamanism and Anatolian Sufism, as well as a lack of unified orthodoxy of Islam and Sufism during this period.[36](p21-22)

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Islamic Golden Age

Islamic Golden Age

The Islamic Golden Age was a period of scientific, economic and cultural flourishing in the history of Islam, traditionally dated from the 8th century to the 13th century.

Ibn Khaldun

Ibn Khaldun

Ibn Khaldun was an Arab sociologist, philosopher, and historian widely acknowledged to be one of the greatest social scientists of the Middle Ages, and considered by many to be the father of historiography, sociology, economics, and demography studies.

Basra

Basra

Basra is a city in southern Iraq located on the Shatt al-Arab in the Arabian Peninsula. It had an estimated population of 1.4 million in 2018. Basra is also Iraq's main port, although it does not have deep water access, which is handled at the port of Umm Qasr. However, there is ongoing construction of Grand Faw Port on the coast of Basra, which is considered a national project for Iraq and will become one of the largest ports in the world and the largest in the Middle East, in addition, the port will strengthen Iraq’s geopolitical position in the region and the world. Furthermore, Iraq is planning to establish large naval base in the Faw peninsula.

Abbasid Caliphate

Abbasid Caliphate

The Abbasid Caliphate was the third caliphate to succeed the Islamic prophet Muhammad. It was founded by a dynasty descended from Muhammad's uncle, Abbas ibn Abd al-Muttalib, from whom the dynasty takes its name. They ruled as caliphs for most of the caliphate from their capital in Baghdad in modern-day Iraq, after having overthrown the Umayyad Caliphate in the Abbasid Revolution of 750 CE (132 AH). The Abbasid Caliphate first centered its government in Kufa, modern-day Iraq, but in 762 the caliph Al-Mansur founded the city of Baghdad, near the ancient Babylonian capital city of Babylon. Baghdad became the center of science, culture and invention in what became known as the Golden Age of Islam. This, in addition to housing several key academic institutions, including the House of Wisdom, as well as a multiethnic and multi-religious environment, garnered it a worldwide reputation as the "Center of Learning".

Ibrahim ibn Adham

Ibrahim ibn Adham

Ibrahim ibn Adham also called Ibrahim Balkhi ; c. 718 – c. 782 / AH c. 100 – c. 165 is one of the most prominent of the early ascetic Sufi saints.

Ribat

Ribat

A ribāṭ is an Arabic term for a small fortification built along a frontier during the first years of the Muslim conquest of the Maghreb to house military volunteers, called murabitun, and shortly after they also appeared along the Byzantine frontier, where they attracted converts from Greater Khorasan, an area that would become known as al-ʻAwāṣim in the ninth century CE.

Abadan Island

Abadan Island

Abadan Island is an island in Iran. It is the site of the city of Abadan. The island hosted Anglo-Iranian Oil Company's Abadan Refinery, around which Mohammad Mossadegh's nationalization movement was centered.

Rabia of Basra

Rabia of Basra

Rābiʿa al-ʿAdawiyya al-Qaysiyya was an Arab Muslim saint and Sufi mystic and carried her life out as an influential religious figure. She is known in some parts of the world as Hazrat Rabia Basri, Rabia Al Basri or simply Rabia Basri. She set an example respected by Muslims throughout history and is a small piece in the complicated founding of Islam.

Al-Darani

Al-Darani

Abū Sulaymān al-Dārānī was an ascetic sage of the 2nd–3rd/8th–9th century and one of the earliest theoreticians of formal mysticism in Islam.

Dhul-Nun al-Misri

Dhul-Nun al-Misri

Dhūl-Nūn Abū l-Fayḍ Thawbān b. Ibrāhīm al-Miṣrī, often referred to as Dhūl-Nūn al-Miṣrī or Zūl-Nūn al-Miṣrī for short, was an early Egyptian Muslim mystic and ascetic. His surname "al Misri" means "The Egyptian". He was born in Upper Egypt in 796, Dhul-Nun is said to have made some study of the scholastic disciplines of alchemy, medicine, and Greek philosophy in his early life, before coming under the mentorship of the mystic Saʿdūn of Cairo, who is described in traditional accounts of Dhul-Nun's life as both "his teacher and spiritual director." Celebrated for his legendary wisdom both in his own life and by later Islamic thinkers, Dhul-Nun has been venerated in traditional Sunni Islam as one of the greatest saints of the early era of Sufism.

Bayazid Bastami

Bayazid Bastami

Abū Yazīd Ṭayfūr bin ʿĪsā bin Surūshān al-Bisṭāmī (al-Basṭāmī), commonly known in the Iranian world as Bāyazīd Bisṭāmī, was a Persian Sufi from north-central Iran. Known to future Sufis as Sultān-ul-Ārifīn, Bisṭāmī is considered to be one of the expositors of the state of fanā, the notion of dying in mystical union with Allah. Bastami was famous for "the boldness of his expression of the mystic’s complete absorption into the mysticism." Many "ecstatic utterances" have been attributed to Bisṭāmī, which lead to him being known as the "drunken" or "ecstatic" school of Islamic mysticism. Such utterance may be argued as, Bisṭāmī died with mystical union and the deity is speaking through his tongue. Bisṭāmī also claimed to have ascended through the seven heavens in his dream. His journey, known as the Mi'raj of Bisṭāmī, is clearly patterned on the Mi'raj of the Islamic prophet Muhammad. Bisṭāmī is characterized in three different ways: a free thinking radical, a pious Sufi who is deeply concerned with following the sha'ria and engaging in "devotions beyond the obligatory," and a pious individual who is presented as having a dream similar to the Mi'raj of Muhammed. The Mi'raj of Bisṭāmī seems as if Bisṭāmī is going through a self journey; as he ascends through each heaven, Bisṭāmī is gaining knowledge in how he communicates with the angels and the number of angels he encounters increases.

Baghdad

Baghdad

Baghdad is the capital of Iraq and the second-largest city in the Arab world after Cairo. It is located on the Tigris near the ruins of the ancient city of Babylon. In 762 CE, Baghdad was chosen as the capital of the Abbasid Caliphate, and became its most notable major development project. Within a short time, the city evolved into a significant cultural, commercial, and intellectual center of the Muslim world. This, in addition to housing several key academic institutions, including the House of Wisdom, as well as a multiethnic and multi-religious environment, garnered it a worldwide reputation as the "Center of Learning".

13th to 16th Centuries

Between the 13th and 16th centuries CE, Sufism produced a flourishing intellectual culture throughout the Islamic world, a "Golden Age" whose physical artifacts are still present. In many places, a lodge (known variously as a zaouia, khanqah, or tekke) would be endowed through a pious foundation in perpetuity (waqf) to provide a gathering place for Sufi adepts, as well as lodging for itinerant seekers of knowledge. The same system of endowments could also be used to pay for a complex of buildings, such as that surrounding the Süleymaniye Mosque in Istanbul, including a lodge for Sufi seekers, a hospice with kitchens where these seekers could serve the poor and/or complete a period of initiation, a library, and other structures. No important domain in the civilization of Islam remained unaffected by Sufism in this period.[39]

Sufism was an important factor in the historical spread of Islam, and in the creation of regional Islamic cultures, especially in Africa[40] and Asia. Recent academic work on these topics has focused on the role of Sufism in creating and propagating the culture of the Ottoman world, including a study of the various branches of the Naqshbandi[41] and Khalwati orders,[42] and in resisting European imperialism in North Africa and South Asia.[43]

Spread to India

Nizamuddin Auliya's tomb (right) and Jama'at Khana Masjid (background), at Nizamuddin Dargah complex, in Nizamuddin West, Delhi
Nizamuddin Auliya's tomb (right) and Jama'at Khana Masjid (background), at Nizamuddin Dargah complex, in Nizamuddin West, Delhi

Muslims of South Asia prominently follow the Chishtiyya, Naqshbandiyyah, Qadiriyyah and Suhrawardiyyah orders. Of them the Chishti order is the most visible. Khwaja Moinuddin Chishti, a disciple of Khwaja Usman Harooni, the propounder of this order, introduced it in India. He came to India from Afghanistan with the army of Shihab-ud-Din Ghuri in 1192 AD and started living permanently in Ajmer from 1195. Centuries later, with the support of Mughal rulers, his shrine became a place of pilgrimage. Akbar used to visit the shrine every year.[2]

Turkic conquests in South Asia were accompanied by four Sufi mystics of the Chishtiyya order from Afghanistan: Moinuddin (d. 1233 in Ajmer), Qutbuddin (d. 1236 in Delhi), Nizamuddin (d.1335 in Delhi) and Fariduddin (d.1265 in Pakpattan now in Pakistan) [3]. During the reign of Muhammad bin Tughluq, who spread the Delhi sultanate towards the south, the Chistiyya spread its roots all across India.[4] The Sufi shine at Ajmer in Rajasthan and Nizamuddin Auliya in Delhi, Ashraf Jahangir Semnani in Kichaucha Shariff belong to this order.

The Suharawardi order was started by Abu al-Najib Suhrawardi, a Persian Sufi born in Sohrevard near Zanjan in Iran, and brought to India by Baha-ud-din Zakariya of Multan. The Suhrawardiyyah order of Sufism gained popularity in Bengal.[5] In addition, the Suhrawardiyyah order, under the leadership of Abu Hafs Umar al-Suhrawardi (d. 1234), also bequeathed a number of teachings and institutions that were influential in shaping other order that emerged during later periods.

The Khalwati order was founded by Umar al-Khalwati, an Azerbaijani Sufi known for undertaking long solitary retreats in the wilderness of Azerbaijan and northwestern Iran. While the Indian subcontinent branches of the order did not survive into modern times, the order later spread into the Ottoman Empire and became influential there after it came under persecution by the rise of the Safavid Shahs during the sixteenth century.[42]

The Qadiriyyah order founded by Abdul Qadir Gilani whose tomb is at Baghdad. It is popular among the Muslims of South India. Baha-ud-Din Naqshband (1318-1389) of Turkestan founded Naqshbandi order of Sufism. Khwaja Razi-ud-Din Muhammad Baqi Billah whose tomb is in Delhi, introduced the Naqshbandi order in India. The essence of this order was insistence on rigid adherence to Sharia and nurturing love for the Prophet. It was patronized by the Mughal rulers, as its founder was their ancestral Pir (Spiritual guide). "The conquest of India by Babur in 1526 gave considerable impetus to the Naqshbandiyya order" [6]. Its disciples remained loyal to the throne because of the common Turkic origin. With the royal patronage of most of the Mughal rulers, the Naqshbandi order caused the revival of Islam in its pure form. Sufi orders were sometimes close to the ruling powers such as the Ottoman Empire, helping their spread and influence.[44]

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Khanqah

Khanqah

A khanqah or khangah, also known as a ribat (رباط), is a building designed specifically for gatherings of a Sufi brotherhood or tariqa and is a place for spiritual practice and religious education. The khanqah is typically a large structure with a central hall and smaller rooms on either side. Traditionally, the kahnqah was state-sponsored housing for Sufis. Their primary function is to provide them with a space to practice social lives of asceticism. Buildings intended for public services, such as hospitals, kitchens, and lodging, are often attached to them. Khanqahs were funded by Ayyubid sultans in Syria, Zangid sultans in Egypt, and Delhi sultans in India in return for Sufi support of their regimes.

Istanbul

Istanbul

Istanbul, formerly known as Constantinople, is the largest city in Turkey, serving as the country's economic, cultural and historic hub. The city straddles the Bosporus strait, lying in both Europe and Asia, and has a population of over 15 million residents, comprising 19% of the population of Turkey. Istanbul is the most populous European city, and the world's 15th-largest city.

Hospice

Hospice

Hospice care is a type of health care that focuses on the palliation of a terminally ill patient's pain and symptoms and attending to their emotional and spiritual needs at the end of life. Hospice care prioritizes comfort and quality of life by reducing pain and suffering. Hospice care provides an alternative to therapies focused on life-prolonging measures that may be arduous, likely to cause more symptoms, or are not aligned with a person's goals.

Ottoman Empire

Ottoman Empire

The Ottoman Empire, historically and colloquially the Turkish Empire, was an empire that controlled much of Southeast Europe, Western Asia, and Northern Africa between the 14th and early 20th centuries. It was founded at the end of the 13th century in northwestern Anatolia in the town of Söğüt by the Turkoman tribal leader Osman I. After 1354, the Ottomans crossed into Europe and, with the conquest of the Balkans, the Ottoman beylik was transformed into a transcontinental empire. The Ottomans ended the Byzantine Empire with the conquest of Constantinople in 1453 by Mehmed the Conqueror.

Naqshbandi

Naqshbandi

The Naqshbandi is a major Sunni order of Sufism. Its name is derived from Baha-ud-Din Naqshband Bukhari. Naqshbandi masters trace their lineage to the Islamic prophet Muhammad through Abu Bakr, the first Caliph of Sunni Islam and Ali, the fourth Caliph of Sunni Islam. It is because of this dual lineage through Ali and Abu Bakr through the 6th Imam Jafar al Sadiq that the order is also known as the "convergence of the two oceans" or "Sufi Order of Jafar al Sadiq".

Imperialism

Imperialism

Imperialism is the state policy, practice, or advocacy of extending power and dominion, especially by direct territorial acquisition or by gaining political and economic control of other areas, often through employing hard power, but also soft power. While related to the concepts of colonialism and empire, imperialism is a distinct concept that can apply to other forms of expansion and many forms of government.

Nizamuddin Auliya

Nizamuddin Auliya

Muhammad Nizamuddin Auliya, also known as Hazrat Nizamuddin, and Mahbub-e-Ilahi was an Indian Sunni Muslim scholar, Sufi saint of the Chishti Order, and is one of the most famous Sufis from the Indian Subcontinent. His predecessors were Fariduddin Ganjshakar, Qutbuddin Bakhtiyar Kaki, and Moinuddin Chishti, who were the masters of the Chishti spiritual chain or silsila in the Indian subcontinent.

Jama'at Khana

Jama'at Khana

Jamatkhana is an amalgamation derived from the Arabic word jama‘a (gathering) and the Persian word khana. It is a term used by some Muslim communities around the world, particularly sufi ones, to a place of gathering. Among some communities of Muslims, the term is often used interchangeably with the Arabic word musallah. The Nizārī Ismā'īlī community uses the term Jama'at Khana to denote their places of worship.

Nizamuddin Dargah

Nizamuddin Dargah

Nizamuddin Dargah is the dargah (mausoleum) of the Sufi saint Khwaja Nizamuddin Auliya. Situated in the Nizamuddin West area of Delhi, the dargah is visited by thousands of pilgrims every week. The site is also known for its evening qawwali devotional music sessions. The descendants of Nizamuddin Auliya look after the whole management of dargah Sharif.

Nizamuddin West

Nizamuddin West

Nizamuddin West is an upscale residential locality, conveniently located south of India gate. It is a historically busy neighbourhood in Central Delhi and has many parks and trees. It sits in the green lung of delhi, with Humayun's Tomb, Sunder Nursery and Delhi Golf club around it. The popular landmarks around it are Khan Market, Lodi Garden, Oberoi Hotel. It is well connected with Public transport.

Delhi

Delhi

Delhi, officially the National Capital Territory (NCT) of Delhi, is a city and a union territory of India containing New Delhi, the capital of India. Straddling the Yamuna river, primarily its western or right bank, Delhi shares borders with the state of Uttar Pradesh in the east and with the state of Haryana in the remaining directions. The NCT covers an area of 1,484 square kilometres (573 sq mi). According to the 2011 census, Delhi's city proper population was over 11 million, while the NCT's population was about 16.8 million. Delhi's urban agglomeration, which includes the satellite cities Ghaziabad, Faridabad, Gurgaon and Noida in an area known as the National Capital Region (NCR), has an estimated population of over 28 million, making it the largest metropolitan area in India and the second-largest in the world.

Islam in South Asia

Islam in South Asia

Islam is the second-largest religion in South Asia, with more than 600 million Muslims living there, forming about one-third of the region's population. History of Islam in South Asia started along the coastal regions of the Indian subcontinent and Sri Lanka, almost as soon as it started in the Arabian Peninsula, as the Arab traders brought it to South Asia. South Asia has the largest population of Muslims in the world, with about one-third of all Muslims living here. Islam is the dominant religion in half of the South Asian countries. It is the second largest religion in India and third largest in Sri Lanka and Nepal.

Sufism in Bangladesh

Sufism in Bangladesh is more or less similar to that in the whole Indian subcontinent. India, it is claimed, is one of the five great centers of Sufism, the other four being Persia (including central Asia), Baghdad, Syria, and North Africa. Sufi saints flourished in Hindustan (India) preaching the mystic teachings of Sufism that easily reached the common people, especially the spiritual truth seekers in India.[45] Sufism in Bangladesh is also called pirism, after the pirs or teachers in the Sufi tradition[46] (also called Fakir).[47] The Sufism tremendously influenced local population and thus these Sufi masters were the single most important factor in South Asian conversions to Islam, particularly in what is now Bangladesh. Most Bangladeshi Muslims are influenced to some degree by Sufism. The conversion to Islam of the population of what was to become Bangladesh began in the thirteenth century and continued for hundreds of years. Muslim pirs who wandered about in villages and towns were responsible for many conversions.[48]

A majority of Bangladeshi Muslims perceive Sufis as a source of spiritual wisdom and guidance and their Khanqahs and Dargahs as nerve centers of Muslim society[49] These majority of Muslims in Bangladesh are Sunni, who mainly follow the Hanafi school of thought (madh'hab).[50]

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Pir (Sufism)

Pir (Sufism)

Peer or Pir is a title for a Sufi spiritual guide. They are also referred to as a Hazrat and Sheikh or Shaykh, which is literally the Arabic equivalent. The title is often translated into English as "saint". In Sufism, a Pir's role is to guide and instruct his disciples on the Sufi path. This is often done by general lessons and individual guidance. Other words that refer to a Pir include Murshid and Sarkar.

Fakir

Fakir

Fakir, faqeer, or faqīr, derived from faqr, is an Islamic term traditionally used for Sufi Muslim ascetics who renounce their worldly possessions and dedicate their lives to the worship of God. They do not necessarily renounce all relationships, or take vows of poverty, but the adornments of the temporal worldly life are kept in perspective. The connotations of poverty associated with the term relate to their spiritual neediness, not necessarily their physical neediness.

Khanqah

Khanqah

A khanqah or khangah, also known as a ribat (رباط), is a building designed specifically for gatherings of a Sufi brotherhood or tariqa and is a place for spiritual practice and religious education. The khanqah is typically a large structure with a central hall and smaller rooms on either side. Traditionally, the kahnqah was state-sponsored housing for Sufis. Their primary function is to provide them with a space to practice social lives of asceticism. Buildings intended for public services, such as hospitals, kitchens, and lodging, are often attached to them. Khanqahs were funded by Ayyubid sultans in Syria, Zangid sultans in Egypt, and Delhi sultans in India in return for Sufi support of their regimes.

Dargah

Dargah

A dargah is a shrine or tomb built over the grave of a revered religious figure, often a Sufi saint or dervish. Sufis often visit the shrine for ziyarat, a term associated with religious visitation and pilgrimages. Dargahs are often associated with Sufi eating and meeting rooms and hostels, called khanqah or hospices. They usually include a mosque, meeting rooms, Islamic religious schools (madrassas), residences for a teacher or caretaker, hospitals, and other buildings for community purposes.

Modern history

Current Sufi orders include Ba 'Alawiyya, Chishti, Khalwati, Naqshbandi, Nimatullahi, Oveyssi, Qadria Noshahia, Qadiria Boutshishia, Qadiriyyah, Qalandariyya, Sarwari Qadiri, Shadhliyya, Tijaniyyah, and Suhrawardiyya.[51]

Sufism is popular in such African countries as Morocco and Senegal, where it is seen as a mystical expression of Sunni Islam.[52] Sufism is traditional in Morocco but has seen a growing revival with the renewal of Sufism around contemporary spiritual teachers such as Sidi Hamza al Qadiri al Boutshishi. Sufism suffered setbacks in North Africa during the colonial period; the life of the Algerian Sufi master Emir Abd al-Qadir is instructive in this regard.[53] Notable as well are the lives of Amadou Bamba and Hajj Umar Tall in sub-Saharan Africa, and Sheikh Mansur Ushurma and Imam Shamil in the Caucasus region. In the 20th century some more modernist Muslims have called Sufism a superstitious religion that holds back Islamic achievement in the fields of science and technology.[54] A number of western converts to Islam have also embraced Sufism, sometimes resulting in considerable syncretism or generic spiritualism detached from Islam, as in the case of "Universal Sufism" or the writings of René Guénon or G. I. Gurdjieff.

One of the first to return to Europe as an official representative of a Sufi order, and with the specific purpose to spread Sufism in Western Europe, was the Ivan Aguéli. Other noteworthy Sufi teachers who were active in the West include Bawa Muhaiyaddeen, Inayat Khan, Nazim Al-Haqqani, Javad Nurbakhsh, Bulent Rauf, Irina Tweedie, Idries Shah and Muzaffer Ozak. Currently active Sufi academics and publishers include Llewellyn Vaughan-Lee, Nuh Ha Mim Keller, Abdullah Nooruddeen Durkee, Abdal Hakim Murad, Syed Waheed Ashraf and the Franco-Moroccan Faouzi Skali.

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Ba 'Alawiyya

Ba 'Alawiyya

The Ba'Alawi tariqa, also known as the Tariqa Alawiyya is a Sufi order centered in Hadhramawt, Yemen, but now spread across the Indian Ocean rim along with the Hadhrami diaspora. The order is closely tied to the Ba'Alawi sadah family.

Naqshbandi

Naqshbandi

The Naqshbandi is a major Sunni order of Sufism. Its name is derived from Baha-ud-Din Naqshband Bukhari. Naqshbandi masters trace their lineage to the Islamic prophet Muhammad through Abu Bakr, the first Caliph of Sunni Islam and Ali, the fourth Caliph of Sunni Islam. It is because of this dual lineage through Ali and Abu Bakr through the 6th Imam Jafar al Sadiq that the order is also known as the "convergence of the two oceans" or "Sufi Order of Jafar al Sadiq".

Ni'matullāhī

Ni'matullāhī

The Ni'matullāhī or Ne'matollāhī is a Sufi order originating in Iran. The order is named after its 14th century CE Sunni founder and qotb, Shah Nimatullah, who settled in and is buried in Mahan, Kerman Province, Iran, where his tomb is still an important pilgrimage site. Shah Ni'matallāh was a disciple of the Qadiri Sufi ʿAbd-Allah Yefâ'î, advancing a chain of succession (silsilah) by Sufi qotbs and pīrs — claimed to extend from Maruf Karkhi.[citation needed]

Qalandariyya

Qalandariyya

The Qalandariyyah, Qalandaris, Qalandars or Kalandars are wandering ascetic Sufi dervishes. The term covers a variety of sects, not centrally organized and may not be connected to a specific tariqat. One was founded by Qalandar Yusuf al-Andalusi of Andalusia, Spain. They were mostly in Iran, Central Asia, India and Pakistan.

Shadhili

Shadhili

The Shadhili Order is a tariqah or Sufi order of Sunni Islam founded by al-Shadhili in the 13th century and is followed by millions of people around the world. Many followers of the Shadhili Order are known as Shadhilis, and a single follower is known as Shadhili.

Suhrawardiyya

Suhrawardiyya

The Suhrawardiyya is a Sufi order founded by Abu al-Najib Suhrawardi. Lacking a centralised structure, it eventually divided into various branches. The order was especially prominent in India. The ideology of the Suhrawardiyya was inspired by Junayd of Baghdad a Persian scholar and mystic from Baghdad.

Morocco

Morocco

Morocco, officially the Kingdom of Morocco, is a country in the Maghreb region of North Africa. It overlooks the Mediterranean Sea to the north and the Atlantic Ocean to the west, and has land borders with Algeria to the east, and the disputed territory of Western Sahara to the south. Mauritania lies to the south of Western Sahara. Morocco also claims the Spanish exclaves of Ceuta, Melilla and Peñón de Vélez de la Gomera, and several small Spanish-controlled islands off its coast. It spans an area of 446,300 km2 (172,300 sq mi) or 710,850 km2 (274,460 sq mi), with a population of roughly 37 million. Its official and predominant religion is Islam, and the official languages are Arabic and Berber; the Moroccan dialect of Arabic and French are also widely spoken. Moroccan identity and culture is a mix of Arab, Berber, and European cultures. Its capital is Rabat, while its largest city is Casablanca.

Senegal

Senegal

Senegal, officially the Republic of Senegal, is a country in West Africa, on the Atlantic Ocean coastline. Senegal is bordered by Mauritania to the north, Mali to the east, Guinea to the southeast and Guinea-Bissau to the southwest. Senegal nearly surrounds the Gambia, a country occupying a narrow sliver of land along the banks of the Gambia River, which separates Senegal's southern region of Casamance from the rest of the country. Senegal also shares a maritime border with Cape Verde. Senegal's economic and political capital is Dakar.

Sunni Islam

Sunni Islam

Sunni Islam is the largest branch of Islam, followed by 85–90% of the world's Muslims. Its name comes from the word Sunnah, referring to the tradition of Muhammad. The differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions. According to Sunni traditions, Muhammad left no successor and the participants of the Saqifah event appointed Abu Bakr as the next-in-line. This contrasts with the Shia view, which holds that Muhammad appointed his son-in-law and cousin Ali ibn Abi Talib as his successor.

Amadou Bamba

Amadou Bamba

Ahmadou Bamba Mbacke also known to followers as Khādimu 'al-Rasūl or "The Servant of the Messenger" and Serigne Touba or "Sheikh of Tuubaa", was a Sufi saint (Wali) and religious leader in Senegal and the founder of the large Mouride Brotherhood.

Sheikh Mansur

Sheikh Mansur

Sheikh Mansur was a Chechen military commander and Islamic leader who fought for Chechnya and Circassia. He was influential in the resistance against Catherine the Great's imperialist expansion into the Caucasus during the late 18th century. Sheikh Mansur is considered the first leader of the resistance in North Caucasus against Russian imperialism. He remains a hero of the Chechen and North Caucasian peoples in general, and their struggle for independence.

Imam Shamil

Imam Shamil

Imam Shamil was the political, military, and spiritual leader of North Caucasian resistance to Imperial Russia in the 1800s, the third Imam of the Caucasian Imamate (1840–1859), and a Sunni Muslim Shaykh of the Naqshbandi Sufi Tariqa.

Orientalism

Orientalists proposed a variety of origin theories regarding Sufism, such as that it originated as an Indo-European response to Semitic influence, Buddhism, Neo-Platonism, and Christian ascetism or Gnosticism.[55][56] Modern academics and scholars however, have rejected early Orientalist theories asserting a non-Islamic origin of Sufism,[57][58][59] Carl Ernst states that the tendency to try and disassociate Islam from Sufism was an attempt by Orientalists to create a divide between what they found attractive within Islamic civilization (i.e. Islamic spirituality) and the negative stereotypes of Islam that were present in Britain.[60][61] Hosein Nasr states that non-Islamic origin theories are false according to the point of view of Sufism.[55] 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.[62][63] According to William Chittick, Sufism can simply be described as "the interiorization, and intensification of Islamic faith and practice."[62]

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Christian monasticism

Christian monasticism

Christian monasticism is the devotional practice of Christians who live ascetic and typically cloistered lives that are dedicated to Christian worship. It began to develop early in the history of the Christian Church, modeled upon scriptural examples and ideals, including those in the Old Testament, but was not mandated as an institution in the scriptures. It has come to be regulated by religious rules and, in modern times, the Canon law of the respective Christian denominations that have forms of monastic living. Those living the monastic life are known by the generic terms monks (men) and nuns (women). The word monk originated from the Greek μοναχός, itself from μόνος meaning 'alone'.

Gnosticism

Gnosticism

Gnosticism is a collection of religious ideas and systems that coalesced in the late 1st century AD among Jewish and early Christian sects. These various groups emphasized personal spiritual knowledge (gnosis) above the orthodox teachings, traditions, and authority of religious institutions. Gnostic cosmogony generally presents a distinction between a supreme, hidden God and a malevolent lesser divinity who is responsible for creating the material universe. Consequently, Gnostics considered material existence flawed or evil, and held the principal element of salvation to be direct knowledge of the hidden divinity, attained via mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.

Sunnah

Sunnah

In Islam, sunnah, also spelled sunna, are the traditions and practices of the Islamic prophet Muhammad that constitute a model for Muslims to follow. The sunnah is what all the Muslims of Muhammad's time evidently saw and followed and passed on to the next generations. According to classical Islamic theories, the sunnah are documented by hadith, and along with the Quran, are the divine revelation (Wahy) delivered through Muhammad that make up the primary sources of Islamic law and belief/theology. Differing from Sunni classical Islamic theories are those of Shia Muslims, who hold that the Twelve Imams interpret the sunnah, and Sufi who hold that Muhammad transmitted the values of sunnah "through a series of Sufi teachers."

William Chittick

William Chittick

William Clark Chittick is an American philosopher, writer, translator and interpreter of classical Islamic philosophical and mystical texts. He is best known for his work on Rumi and Ibn 'Arabi, and has written extensively on the school of Ibn 'Arabi, Islamic philosophy, and Islamic cosmology. He is a Distinguished Professor in the Department of Asian and Asian American Studies at Stony Brook University.

Source: "History of Sufism", Wikipedia, Wikimedia Foundation, (2023, March 15th), https://en.wikipedia.org/wiki/History_of_Sufism.

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Notes
  1. ^ Titus, Murray T., Indian Islam, 1979, p 117.
  2. ^ Markovitz, Claude (ed), A History of Modern India, Anthen Press, 2002, p 30.
  3. ^ Contemporary Relevance of Sufism, 1993, published by Indian Council for Cultural Relations.
  4. ^ Rizvi, Saiyied Athar Abbas, History of Sufism in India, Volume 2, 1992, p180.
  5. Chopra, R. M., "SUFISM" (Origin, Growth, Eclipse, Resurgence), 2016, Anuradha Prakashan, New Delhi. ISBN 978-93-85083-52-5.
References
  1. ^ a b "Sufism". Britannica. 6 September 2022.
  2. ^ TY - JOUR AU - Sala, Renato PY - 2018/01/01 SP - 115 EP - 138 T1 - AHMED YASAWI: LIFE, WORDS AND SIGNIFICANCE IN THE KAZAKH CULTURE VL - 89 DO - 10.26577/JH-2018-2-228 JO - Journal of history ER -
  3. ^ Angha, Nahid (1991). Principles of Sufism (reprint ed.). Fremont, California: Jain Publishing Company (published 1994). pp. 6–8. ISBN 9780875730615. Retrieved 2018-06-24.
  4. ^ Gholamali Haddad Adel, Mohammad Jafar Elmi, Hassan Taromi-Rad Sufism: An Entry from Encyclopedia of the World of Islam EWI Press 2012 ISBN 978-1-908-43308-4 page 3
  5. ^ Zakarīyā, Abū Bakr Muḥammad (2016). al-Hindūsīyah wa-taʼththur baʻḍ al-firaq al-Islāmīyah bi-hā. Jiddah. pp. 1240–1250. ISBN 978-603-90755-6-1. Retrieved 7 January 2022.
  6. ^ a b c d Karamustafa, Ahmet T., 1956- (2007). Sufism : the formative period. Berkeley: University of California Press. pp. 1, 20. ISBN 978-0-520-25268-4. OCLC 72799902.{{cite book}}: CS1 maint: multiple names: authors list (link)
  7. ^ Karamustafa, Ahmet T., 1956- (2007). Sufism : the formative period. Berkeley: University of California Press. p. 3. ISBN 978-0-520-25268-4. OCLC 72799902.{{cite book}}: CS1 maint: multiple names: authors list (link)
  8. ^ a b Karamustafa, Ahmet T., 1956- (2007). Sufism : the formative period. Berkeley: University of California Press. pp. 20–21. ISBN 978-0-520-25268-4. OCLC 72799902.{{cite book}}: CS1 maint: multiple names: authors list (link)
  9. ^ The most recent version of the Al-Risala al-Qushayriyya is the translation of Alexander Knysh, Al-Qushayri's Epistle on Sufism: Al-risala Al-qushayriyya Fi 'ilm Al-tasawwuf (ISBN 978-1859641866). Earlier translations include a partial version by Rabia Terri Harris (Sufi Book of Spiritual Ascent) and complete versions by Harris, and Barbara R. Von Schlegell.
  10. ^ Rashid Ahmad Jullundhry, Qur'anic Exegesis in Classical Literature, New Westminster: The Other Press, 2010. ISBN 9789675062551
  11. ^ Several sections of the Revival of Religious Sciences have been published in translation by the Islamic Texts Society; see http://www.fonsvitae.com/sufism.html Archived 2015-09-24 at the Wayback Machine. The Alchemy of Happiness has been published in a complete translation by Claud Field (ISBN 978-0935782288), and presents the argument of the much larger Revival of Religious Sciences in summary form.
  12. ^ Carl W. Ernst (2003), Tasawwuf [Sufism], Encyclopedia of Islam and the Muslim World, The institutional spread of Sufism was accomplished through the "ways" or Sufi orders (see Tariqa), which increasingly from the eleventh century offered the prospect of spiritual community organized around charismatic teachers whose authority derived from a lineage going back to the Prophet Muhammad himself.
  13. ^ a b Trimingham, J. Spencer (1998). The Sufi Orders in Islam. New York: Oxford University Press. p. 46.
  14. ^ Sarrano Ruano, Delfina (2006). "Why did the Scholars of al-Andalus distrust al-Ghazali?: Ibn Rushd's al-Jadd's Fatwa on Awliya-Allah". Der Islam: Zeitschrift für Geschichte und Kultur des Islamischen Orients. 83 (1, 137–156): 152.
  15. ^ Maribel Fierro, "The Polemic about the 'Karamat al-awaliya' and the Development of Sufism in al-Andalus," Bulletin of the School of Oriental and African Studies 55, no. 2 (1992), 236.
  16. ^ Addas, Claude (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill. pp. 909–936. See p. 911.
  17. ^ Marin, Manuela (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill. pp. 878–894. See p. 890.
  18. ^ Knysh, Alexander (2000). Islamic Mysticism : a Short History. Leiden: Brill. p. 113.
  19. ^ Trimingham, J. Spencer (1998). The Sufi Orders in Islam. Leiden: Brill. p. 46.
  20. ^ Knysh, Alexander (2000). Islamic Mysticism: a Short History. Leiden: Brill. p. 115.
  21. ^ Urvoy, Dominique (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill. pp. 849–877. See p. 855.
  22. ^ a b Mackeen, A.M. Mohamed (1971). "The Early History of Sufism in the Maghrib Prior to Al-Shadhili (d. 656/1258)". Journal of the American Oriental Society. 91 (3): 398–408. doi:10.2307/600258. JSTOR 600258.
  23. ^ Fierro, Maribel (1992). "The Polemic about the 'karamat al-awliya' and the Development of Sufism in al-Andalus (Fourth/Tenth-Fifth-Eleventh Centuries)". Bulletin of the School of Oriental and African Studies, University of London. 55 (2): 236–249. doi:10.1017/s0041977x00004596. hdl:10261/117194. S2CID 161137958.
  24. ^ Addas, Claude (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill. pp. 909–936. See p.910.
  25. ^ Cruz Hernandez, Miguel (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill. pp. 777–803. See pa. 780.
  26. ^ A.M Mohamed Mackeen, "The Early History of Sufism in the Maghrib Prior to Al-Shadhili" Journal of the American Oriental Society 91, no 3 (1971): 403
  27. ^ Faure, A. (2013). "Ibn Barrad̲j̲ān". Encyclopaedia of Islam, Second Edition. Brill Online.
  28. ^ Urvoy, Dominique (1994). The Legacy of Muslim Spain. Leiden: Brill. pp. 849–877. See p. 864.
  29. ^ Knysh, Alexander (2000). Islamic Mysticism: a Short History. Leiden: Brill. p. 164.
  30. ^ Knysh, Alexander (2000). Islamic Mysticism: a Short History. Leiden: Brill. pp. 168–169.
  31. ^ Addas, Claude (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill. pp. 909–936. See p. 928.
  32. ^ Trimingham, J. Spencer (1998). The Sufi Orders in Islam. New York: Oxford University Press. p. 84.
  33. ^ Honerkamp, Kenneth L. (2009). Amina Gonzalez Costa and Gracia Lopez Anguita (ed.). Historia del sufismo en al-Andalus: Maestros sufies de al-Andalus y el Magreb. Cordoba, Spain: Almuzara. pp. 143–164.
  34. ^ Honerkamp, Kenneth L. (2009). Amina Gonzalez Costa and Gracia Lopez Anguita (ed.). Historia del sufismo en al-Andalus: Maestros sufies de al-Andalus y el Magreb. Cordoba, Spain: Almuzara. pp. 145, 163.
  35. ^ Lopez-Baralt, Luce (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill. pp. 505–554. See p. 530.
  36. ^ a b c d e Peacock, A.C.S. (2019). Islam, Literature and Society in Mongol Anatolia. Cambridge University Press. doi:10.1017/9781108582124. ISBN 978-1-108-58212-4. S2CID 211657444.
  37. ^ Iran After the Mongols. (2019). Vereinigtes Königreich: Bloomsbury Publishing.
  38. ^ TY - JOUR AU - Sala, Renato PY - 2018/01/01 SP - 115 EP - 138 T1 - AHMED YASAWI: LIFE, WORDS AND SIGNIFICANCE IN THE KAZAKH CULTURE VL - 89 DO - 10.26577/JH-2018-2-228 JO - Journal of history ER -
  39. ^ Victor Danner - "The Islamic Tradition: An introduction." Amity House. February 1988.
  40. ^ For the pre-modern era, see Vincent J. Cornell, Realm of the Saint: Power and Authority in Moroccan Sufism, ISBN 978-0-292-71209-6; and for the colonial era, Knut Vikyr, Sufi and Scholar on the Desert Edge: Muhammad B. Oali Al-Sanusi and His Brotherhood, ISBN 978-0-8101-1226-1.
  41. ^ Dina Le Gall, A Culture of Sufism: Naqshbandis in the Ottoman World, 1450-1700, ISBN 978-0-7914-6245-4.
  42. ^ a b John J. Curry, The Transformation of Muslim Mystical Thought in the Ottoman Empire: The Rise of the Halveti Order, 1350-1650, ISBN 978-0-7486-3923-6.
  43. ^ Arthur F. Buehler, Sufi Heirs of the Prophet: The Indian Naqshbandiyya and the Rise of the Mediating Sufi Shaykh, ISBN 978-1-57003-783-2.
  44. ^ Welle (www.dw.com), Deutsche. "Sufi Islam: What you need to know | DW | 25.11.2017". DW.COM. Retrieved 2021-05-13.
  45. ^ Dastagir, Md Golam (June 2002). "Some Aspects of Khwaja Enayetpuri's Sufism". Copula. Department of Philosophy, Jahangirnagar University. 19.
  46. ^ Dastagir, Golam. "Public lecture: Islam and Multiculturalism in Contemporary Bangladesh: A Reflection". International Institute of Advance Islamic Studies (IAIS) Malaysia. Retrieved 30 January 2018.
  47. ^ Eaton, Richard M (1993). "The Rise of Islam and the Bengal Frontier, 1204–1760". ark.cdlib.org. The Question of Sufis and Frontier Warfare. Retrieved 5 February 2018.
  48. ^ Heitzman, James; Worden, Robert, eds. (1989). "Islam in Bangladesh". Bangladesh: A Country Study. Washington, D.C.: Federal Research Division, Library of Congress. pp. 73–76.
  49. ^ Clinton Bennett; Charles M. Ramsey (1 March 2012). South Asian Sufis: Devotion, Deviation, and Destiny. A&C Black. ISBN 978-1-4411-3589-6.
  50. ^ "Bangladesh". Emory Law - Islamic Family Law. 2002. Archived from the original on 21 June 2014. Retrieved 27 September 2008.
  51. ^ The Jamaat Tableegh and the Deobandis by Sajid Abdul Kayum, Chapter 1: Overview and Background.
  52. ^ "Sufism and Religious Brotherhoods in Senegal," Babou, Cheikh Anta, The International Journal of African Historical Studies, v. 40 no1 (2007) p. 184-6
  53. ^ See in particular the biographical introduction to Michel Chodkiewicz, The Spiritual Writings of Amir Abd Al-Kader, ISBN 978-0-7914-2446-9.
  54. ^ From the article on Sufism in Oxford Islamic Studies Online
  55. ^ a b Nasr, Seyyed Hossein Nasr (1993-01-01). An Introduction to Islamic Cosmological Doctrines. SUNY Press. p. 192. ISBN 9780791415153. Retrieved 17 January 2015. origins of tasawwuf.
  56. ^ Mark Sedgwick Western Sufism: From the Abbasids to the New Age Oxford University Press 9780199977659 2016 p. 36
  57. ^ Carl W. Ernst (2003), Tasawwuf [Sufism], Encyclopedia of Islam and the Muslim World
  58. ^ Chittick, William (2007), Sufism: A Beginner's Guide, Oneworld Publications, p. 6, ISBN 978-1-78074-052-2
  59. ^ [1] Encyclopædia Britannica, Retrieved on August 1, 2016
  60. ^ Chittick 2007, p. 6.
  61. ^ Carl W. Ernst, "Between Orientalism and Fundamentalism:Problematizing the Teaching of Sufism" in Teaching Islam, Oxford University Press, pp. 108–123
  62. ^ a b Chittick 2007.
  63. ^ Nasr, Hossein (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press. ISBN 978-0-7914-1515-3.
Further reading
  • See Introduction in "Great Sufi Poets of The Punjab" by R. M. Chopra, 1999, Iran Society, Calcutta.
  • Chopra, R. M., "SUFISM" (Origin, Growth, Eclipse, Resurgence), 2016, Anuradha Prakashan, New Delhi, ISBN 978-93-85083-52-5.
  • Ridgeon, Lloyd, ed. (2020). Routledge Handbook on Sufism (1st ed.). Routledge. ISBN 9781138040120.

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