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Abstract. This paper aims to discuss on Sufism and social change, especially regarding to its existence and role in the contemporary lives of Muslim societies. Based on the literature study, wherein the data is collected from various works related to Sufism critically, the results of the study show that Sufism has very complex developments in the dynamics of contemporary Muslim society. Beside to its definition, practice, existence and role in community life, the background of Sufism followers is even more diverse. In addition, there are Sufism figures/leaders who were actively involved in various social and political movements, and even Sufism has become a structured community and has a major role in social change. Abstrak. Paper ini bertujuan untuk membahas tentang sufisme dan perubahan sosial, terutama mengenai eksistensi dan perannya dalam kehidupan masyarakat Muslim kontemporer. Dari hasil studi pustaka, di mana data diperoleh dari penelusuran dan bacaan kritis atas berbagai karya terkait sufisme, hasil studi menunjukkan bahwa sufisme telah mengalami perkembangan yang sangat kompleks dalam dinamika kehidupan masyarakat Muslim kontemporer. Selain definisi, praktik, eksistensi dan perannya dalam kehidupan masyakarat, latar belakang pengikut sufisme pun makin beragam. Selain itu, tidak sedikit pula para tokoh sufisme yang terlibat aktif dalam berbagai gerakan sosial dan politik. Bahkan sufisme telah menjadi komunitas yang terstruktur dan memiliki peran besar dalam perubahan sosial kemasyarakatan.

Sufism, Mystics, and Saints in Modern Egypt by Valerie J. Hoffman. Sufism, Mystics, and Saints in Modern Egypt, a book by Valerie J. Hoffman, is reviewed.

Sufism is often regarded as standing mystically aloof from its wider cultural settings. By turning this perspective on its head, Indian Sufism since the Seventeenth Century reveals the politics and poetry of Indian Sufism through the study of Islamic sainthood in the midst of a cosmopolitan Indian society comprising migrants, soldiers, litterateurs and princes. Placing the mystical traditions of Indian Islam within their cultural contexts, this interesting study focuses on the shrines of four Sufi saints in the neglected Deccan region and their changing roles under the rule of the Mughals, the Nizams of Haydarabad and, after 1948, the Indian nation. In particular Green studies the city of Awrangabad, examining the vibrant intellectual and cultural history of this city as part of the independent state of Haydarabad. He employs a combination of historical texts and anthropological fieldwork, which provide a fresh perspective on developments of devotional Islam in South Asia over the past three centuries, giving a fuller understanding of Sufism and Muslim saints in South Asia.

Sufism is often regarded as standing mystically aloof from its wider cultural settings. By turning this perspective on its head, Indian Sufism since the Seventeenth Century reveals the politics and poetry of Indian Sufism through the study of Islamic sainthood in the midst of a cosmopolitan Indian society comprising migrants, soldiers, litterateurs and princes. Placing the mystical traditions of Indian Islam within their cultural contexts, this interesting study focuses on the shrines of four Sufi saints in the neglected Deccan region and their changing roles under the rule of the Mughals, the Nizams of Haydarabad and, after 1948, the Indian nation. In particular Green studies the city of Awrangabad, examining the vibrant intellectual and cultural history of this city as part of the independent state of Haydarabad. He employs a combination of historical texts and anthropological fieldwork, which provide a fresh perspective on developments of devotional Islam in South Asia over the past three centuries, giving a fuller understanding of Sufism and Muslim saints in South Asia.

The first part of this article is a short introduction into Sufism, seen as a unique mode of expressing the internal, mystical dimension of Islam. In this section, the history, doctrine and ritual practice of the main dervish communities have been considered. In the second part, predominantly based on the author's preliminary field study of the extant dervish communities in Bosnia-Herzegovina, more attention has been dedicated to the revival of Islamic mysticism in a contemporary context. In terms of sociology of religion, the revitalization of Sufism in Bosnia-Herzegovina could be understood within the broader framework of the revival of classical religiosity in the Balkans. After World War Two, the activities of the dervish orders in Bosnia were prohibited, mainly due to the modernist Islamic community supported by the ruling structures. This, of course, should be taken into consideration when discussing the issue of Islamic orthodoxy versus mysticism. A complete renewal of Sufism has taken place in the 1990s, after the dissolution of Yugoslavia and completion of the war. Therefore, one is dealing here with the renewal of classical religiosity, because Sufism had been developed within Orthodox Islam in Bosnia since the Ottoman period.

AbstractSufism's popularity in the West is an issue known by everybody who is interested in it. It is certain that because of its tolerance of other religions and cultures, Sufism was welcomed among the Europeans who, through a variety of means, had had contact with it. This article intends to present a descriptive and representative historical overview of Western Sufism. It is also a probe in passing to understand the reasons for Western people's interest in Sufism. The Western Shadhiliyya and the Chistiyya in the West will occupy much more space in this work than the rest of the Sufi movements in the West, because of their pioneering role as the first Sufi movements introduced to the West. They paved way for or formed the background to later Sufi movements and facilitated their popularity in the West via their publications and conferences.

The author pay attention on the problem еthic of the sufism in the relative field ethos, when the ethical thought … the man experience the difficultys in the cultural and spiritual attitude, anexample for his the gods, to spend the time in the intence reconnaissance raid of the meaning life and further life program. Trying to save his individuality, the man long the best shape, but no strugle with the realism, for touch the ethical sufism. The different cultures and the different traditions, inherent to the peoples of the Russia, compile the unity carpet of the unitycultur field of the ethoc. Showing influence jn the each concrete man, the ethos how the general ways and manners of the mankind – has the right to give for him the suchas field of the activities, the such as possibility for the interaction with another culturs, which can to fortify in him the belief the hope on the further perspective of the life, in which no was sinking performance and more concrete useful and construction actions, so need the further time. The unity of the culture must to bring to the allworld, global prossec: from integration – to the trancformation of the social structures.

The development of Islam tend to shows the diversity according to the age and socio-cultural region of its adherents. This is the case with the development of Islam in the archipelago, which shows a diversity in the pattern of development of the teachings and religious aspects, along with the diversity of its society which includes various ethnicities and cultures. One such pattern of Islam is Sufism, the Islamic aspect which emphasizes the inner or esoteric aspects, based on the Sufi doctrine and comprehension. This paper focuses on the development of Sufism in the archipelago, viewed in terms of history, thought, and tarekat movements. The archipelago Sufism is studied in historical and socio-anthropological perspectives. Broadly speaking, it can be stated that Firstly, in the process of Islamization of the archipelago, Sufism acts as a media of Islamic society carried out by the Sufi in their preaching about the XIII century until the XVI century; Second, the development of Sufism in the archipelago in the XVII century until the XIX century experienced a shift in the pattern of development, role and movement. Their role is mainly to establish the spiritual aspect of religious life and development, but through the power and social communities of the tarekat they can also carry out social movements, especially in mobilizing the people's struggles against Dutch colonialism in the nineteenth century. Finally, the Sufism of Nusantara (Archipelago) that is netted in tarekat movements continues to show its wider role in the twentieth century. Some tarekat communities not only maintain religious traditions that are spiritual, but also work in education, economics, and politics. Thus, the contribution of sufism is very beneficial to society in general, both in order to fulfill their spiritual needs and worldly life.[Perkembangan Islam selalu menunjukkan keragaman sesuai zaman dan wilayah sosial-budaya masyarakat pemeluknya. Sebagaimana Islam di Nusantara menunjukkan keragaman pola pengembangan ajaran dan aspek ...