The Sufi Orders in IslamSufism, the name given to Islamic mysticism, has been the subject of many studies, but the orders through which the organizational aspect of the Sufi spirit was expressed has been neglected. The Sufi Orders in Islam is one of the earliest modern examinations of the historical development of Sufism and is considered a classic work in numerous sources of Islamic studies today. Here, author J. Spencer Trimingham offers a clear and detailed account of the formation and development of the Sufi schools and orders (tariqahs) from the second century of Islam until modern times. Trimingham focuses on the practical disciplines behind the mystical aspects of Sufism which initially attracted a Western audience. He shows how Sufism developed and changed, traces its relationship to the unfolding and spread of mystical ideas, and describes in sharp detail its rituals and ceremonial practices. Finally, he assesses the influence of these Sufi orders upon Islamic society in general. John O. Voll has added a new introduction to this classic text and provides readers with an updated list of further reading. The Sufi Orders in Islam will appeal not only to those already familiar with Triminghams groundbreaking research, but also to the growing reading public of Islamic studies and mysticism. |
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Contents
| 1 | |
The Chief Tariqa Lines | 31 |
The Formation of Taifas | 67 |
NineteenthCentury Revival Movements | 105 |
The Mysticism and Theosophy of the Orders | 133 |
The Organization of the Orders | 166 |
Ritual and Ceremonial | 194 |
Role of the Orders in the Life of Islamic Society | 218 |
The Orders in the Contemporary Islamic World | 245 |
A Relating to Early Silsilas | 261 |
Suhrawardi Silsilas after | 270 |
E Independent Orders of the Badawiyya and Burhāniyya | 274 |
H Rifāī Taifas in the Arab World | 280 |
INDEXES | 300 |
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Common terms and phrases
Abd al-Qadir Abd ar-Raḥmān Abdallah Abū Abu l-Hasan Aḥmad Aḥmad ibn al-Hamadānī Allāh Anatolia Arab aspect associated Bābā baraka became Beirut Bektashi Cairo called centre century Chishti Damascus deriving dervishes dhikr disciple distinctive divine doctrine Egypt Egyptian esoteric Evliya Chelebi founder groups Ibn Baṭṭūṭa ibn Idris Ibn Khallikān Ibrāhīm Imām India initiation Islam Jalāl khalifa Khalwati Khalwatiyya khānaqāhs khirqa Kitāb leaders London Maghrib Malāmatī master mawlid Mecca movement Muḥammad Muḥammad ibn murid Muslim musulmane mystical Najm ad-din Naqshabandi organization Ottoman Paris Persian popular practice prayer Prophet pupil Qādirī Qādiriyya qalandari Qur'ān Qutb R. A. Nicholson recite religion religious ritual Sa'id saints Salsabil Shadhili Shāh shaikh Shams ad-din Shari'a Shi'i Shihab silsila spiritual stage successor Sudan Sufi Sufi orders Sufism Suhrawardi Sultan Syria ta'ifa tariqa teaching tion Tiryāq tomb tradition Trimingham Turkey Turkish ulama Umar Wahhabi wali whilst wilāya Yusuf zawiya
Popular passages
Page 181 - The first year is devoted to service of the people, the second year to service of God, and the third year to watching over his own heart.
Page 195 - The dancing is a reference to the circling of the spirit round the cycle of existing things on account of receiving the effects of the unveilings and revelations ; and this is the state of the gnostic.
Page xv - Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: University of North Carolina Press, 1975), p. 37. 32. Hamza, Rihlati, p. 25. 33. Russell Jones, "Ibrahim b. Adham," Encyclopaedia of Islam, 2nd ed.
Page 71 - Any chosen soul who in the mortification of the deceitful spirit and in the worship of God, introduced some new motive of conduct and whose spiritual sons in succession continued to keep alight the lamp of doctrine, was acknowledged as the founder of a new line.
Page x - Sufism was emphasized and some of its technique of dhikr or muraqaba, 'spiritual concentration', adopted. But the object and the content of this concentration were identified with the orthodox doctrine and the goal re-defined as the strengthening of faith in dogmatic tenets and the moral purity of the spirit. This type of neoSufism, as one may call it, tended to regenerate orthodox activism and reinculcate a positive attitude to this world.
Page 39 - Ahmad sitting on the prayer-carpet of his ancestor above-mentioned, then they began the musical recital. They had prepared loads of firewood which they kindled into a flame, and went into the midst of it dancing; some of them rolled in the fire, and others ate it in their mouths, until finally they extinguished 2Shaikh Ahmad b.
Page 196 - Lordship (rububiyya) at which there is absolute quiescence. Then they get up from the place of audition and go to their dwellings and sit watching for the revelation of what appeared to them in the state of their absorption in ecstasy. After audition some of them dispense with food for days on account of the nourishment of their spirits and hearts with unseen mystical experiences...