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Resemblance of Surrealism and Sufism is very exciting. Surrealism, the influential avant-garde movement and offspring of 20th century Modernism, strives for truth by plumbing depths of psychic plane and going beyond concrete reality. Sufism, the Islamic mystical discipline, as well, involves a spiritual pilgrimage toward the Absolute Unity above and beyond all created real objects. Confrontation with supra-reality leads to similar paradoxical symptoms in both Surrealism and Sufism expressions. Pertinently, disclosures of Surrealists manifest in their art and literature; and present article tends to compare their substratum, principles and methods with those of Sufi's ecstatic and theopathetic exclamations or shat'h. The comparison digs for deeper sources from which both Surrealism and Sufism flow, as they are believed to overlap hitherto.

In this paper, I contend that Sufism is only preoccupied with initiating new disciples and performing emotive religious rituals. By focusing on Naqshbandi-Haqqani, I argue that Sufi group actively involves in propagating its teaching to the general public. I also argue that Sufi movement actively involves in public campaign, along with other Muslim groups with similar religious outlook, to respond the perceived growing influence of Salafism and political Islamism among Indonesian Muslims. It represents contemporary public face of Sufism and Sufi activism in Indonesia. At the heart of the argument of this chapter is to examine collective efforts to maintain Sunni orthodoxy (Ahlus Sunnah wal Jamaah) as a dominant religious norm, reclaim Sufism as a legitimate voice within Sunni orthodoxy and general Muslim community, oppose to Salafism and political Islamism, and rationalise Sufism to academic community in Indonesia. This chapter will demonstrate that active propagation through the internet plays a significant role in generating new Islamic consciousness with greater appreciation toward Sufi tradition among Indonesian Muslims. Sufism contributes not only to shape public religious discourse/morality, influence consuming patterns of urban upper-middle class Muslims, but also maintain moderate and peaceful Islam in Indonesia.

In this paper, I contend that Sufism is only preoccupied with initiating new disciples and performing emotive religious rituals. By focusing on Naqshbandi-Haqqani, I argue that Sufi group actively involves in propagating its teaching to the general public. I also argue that Sufi movement actively involves in public campaign, along with other Muslim groups with similar religious outlook, to respond the perceived growing influence of Salafism and political Islamism among Indonesian Muslims. It represents contemporary public face of Sufism and Sufi activism in Indonesia. At the heart of the argument of this chapter is to examine collective efforts to maintain Sunni orthodoxy (Ahlus Sunnah wal Jamaah) as a dominant religious norm, reclaim Sufism as a legitimate voice within Sunni orthodoxy and general Muslim community, oppose to Salafism and political Islamism, and rationalise Sufism to academic community in Indonesia. This chapter will demonstrate that active propagation through the internet plays a significant role in generating new Islamic consciousness with greater appreciation toward Sufi tradition among Indonesian Muslims. Sufism contributes not only to shape public religious discourse/morality, influence consuming patterns of urban upper-middle class Muslims, but also maintain moderate and peaceful Islam in Indonesia.

The paper analyses the discussion of Sufism between the representative of different trends in Dagestan – Sufi sheikhs, on the one side, and Islamic reformers on the other. The introduction part provides a brief historical excursus on the history of Sufism dissemination in Dagestan. Initially, before the spread of the ideas of Muslim reformism in Dagestan and even in parallel with the movement of reformism, the discussion about the legitimacy of certain practices took place within different groups of Sufi communities. At the end of the imperial period, the reformers, better known in the scientific literature as the Jadids, joined the discussion. It is noteworthy that among the reformers, the attitude towards Sufism and Sufis was not the same. One group of Jadids considered Sufism to be a legitimate trend in Islam, criticizing in the pages of the Islamic press only contemporary Dagestan Sufi sheikhs. Another group of reformers went further and did not recognize the legitimacy of Sufism at all. This controversy did not end in the early Soviet period, and survived to this day. In the post-Soviet period, the same rhetoric about the illegitimacy of Sufism as a trend, which did not exist during the time of the Prophet Muhammad and the first generation after him, was picked up by modern Salafists. In turn, Sufi sheikhs of both the early Soviet and post-Soviet periods also wrote works refuting the views of their opponents. Despite the common rhetoric of the early Soviet Jadids and post-Soviet Salafists, there is still no continuity of traditions between them. The paper is based on the analysis of original Arabic sources, including manuscripts and articles in the local press, many of which have been introduced into scientific circulation for the first time.

Sufism or Taṣawwuf is an ancient fruit of Islamic civilization, but experienced revitalization in this modern era. His presence was increasingly meaningful when he was able to become an "oasis in the desert" for modern people who are experiencing a spiritual crisis. In the form of a particular tarekat (ṭarīqah) or a modified form, Sufism has become a medicine for modernization with all its adverse effects. Sufism with spiritual teachings and noble character increasingly plays an important role. He who was once accused of the cause of Islamic decline, and negatively addressed by some Islamic experts, is now increasingly gaining a place in modern society. It is a solution that is anticipated for the problems of contemporary society. By using a literature study, this article was written to contribute to the phenomenon. Its findings, in addition to using scientific and technological instruments, modern life should also be accompanied by mental, spiritual instruments and morality, which are explained in Sufism.

"The book is a comparative study of the Būdshīshiyya Order in Morocco and Western Europe. It examines the embodied expressions of Sufism by looking at the ways in which religious discourses are bodily endorsed, by exploring the religious body in movement, in performance and in relation to the social order"--

This article examines transformations in Sufi orders and in the status of Sufis in the late Ottoman Empire and argues that their increasing bureaucratization was an extension of increased rationalization of Ottoman administration and the normalization of the objects of governance into the Islamic sphere. The characteristically modern modes of power that Michel Foucault identified as governmentality and the particular kinds of knowledge and subjectivities associated with them were profoundly rearticulating the nature of Sufism in Ottoman lands by the last quarter of the nineteenth century. The article shows that changes in Sufi discourse and practice reflected the context of broader debates about Islamic traditions, institutions, and society at large in the late Ottoman Empire. This reevaluation of the experiences of Sufis in the later empire is important to an adequate interpretation of the relationship between Sufism and reform and of the concrete circumstances in which the orders were eventually proscribed by the republic in 1925.

"Presenting a political history and sociology of Moroccan Sufism from colonialism to the modern day, this book studies the Sufi model of Master and Disciple in relation to social and political life, comparing the different eras of acquiescent versus dissident Sufism. This comparative fieldwork study offers new perspectives on the connection between the monarchy and mystic realms with a specific coverage of the Boutchichi order and Abdessalam Yassine's Al Adl Wal Ihsane, examining the myth of apolitical Sufism throughout the Middle East and North Africa. Drawing on Michel Foucault and James Scott, this book fuses thinking about the political dimension of Sufism, a "hidden transcript," involving power struggles, patronage and justice and its esoteric spiritual ethics of care. Addressing the lacuna in English language literature on the Boutchichi Sufi order in Morocco, this book will be of interest to students and scholars of Islamic Studies, Comparative Politics and the MENA region"--

The role of music and words in Sufi practice is very high. It is through the musical component and the sounding word that the main attributes of the mystical direction in Islam are given, becoming a powerful sacred instrument in comprehending the truth. Sufism is a philosophical, aesthetic, religious, ethical doctrine and lifestyle. In the past, it had embraced all spheres of social life, influenced, and often determined the creative thinking of poets, musicians, architects, artisans, and other creators. Nowadays Sufism is an active practice of religious life in an unorthodox Islam. It is becoming a source of inspiration for contemporary composers and poets. Many ideas of Sufism were in conflict and opposition with the official line of the orthodox faith. Among these ideas was music, for which the Sufis use the term «sama» (literally «listening»). In Sufism, music as one of the ways to comprehend God, had special power. This study presents the theoretical aspect of the music and poetry influence on the aesthetic side of Sufism. Based on the research of Islamic scholars, and most importantly on the literary, philosophical works of the Sufis, previously not used with scientific intentions; Let us present a picture of the vision and understanding of the musical and aesthetic side of unorthodox Islam. It is also important to rediscover the relationship between the emergence and introduction of the musical aesthetics of Sufism into the modern musical ritual practice of an unorthodox Islam

While the 7th/13th-century Persian Muslim scholar of the Mongol era ʿAzīz-i Nasafī actively engaged with Sufi traditions in his writings, he also introduced an overlooked distinction by drawing a line between Sufis (ahl-i taṣavvuf) and monists (ahl-i vaḥdat), aligning himself with the latter. This paper argues that Nasafī's clear differentiation between these two groups reflects broader transformations in the intellectual landscape of the Persianate Mongol world. These changes marked the emergence of new modes of thought not easily explainable by the established linguistic conventions of classical Sufism. Consequently, Nasafī's works serve as a window into the intellectual and linguistic challenges faced by Muslim intellectuals as they endeavored to shape the pre-modern and early modern Islamic cosmopolis (7th/13th–9th/15th centuries), revealing points of convergence and divergence with their intellectual predecessors.

"The objective of this article is to explore how political Sufism, in conjunction with political Shī'ism, influences contemporary Iranian internal and external affairs, the decision-making process, and the future political ideology. While religion has consistently been an integral part of Iranian state and culture, the primary faith has not always played a definitive role in political decisions throughout history, particularly in recent decades. To gain a deeper understanding of Iranian politics and its future trajectory, it is essential to comprehend the role of Sufi elements within it. This work elucidates the core political Sufi ideas and their persistence and development within Persian borders up to the present day, despite facing substantial opposition from the ulama. Furthermore, in order to identify these Sufi elements within the current Iranian political landscape, the article analyzes all presidential administrations since the Revolution and highlights how political Sufism has become ingrained in both the decision-making process and political propaganda. Key-words: Sufism, Iran, politics, Shī'ism, propaganda, eschatology"

Among the background of the emergence of Sufism is the Muslim struggle against the contestation and power struggle of the Umayyads in the second century Hijri. The problems of power, politics and religious conflicts that gave birth to a pragmatic and materialist attitude by some Muslims were then addressed by some ascetics by voicing an ascetic attitude towards such matters. After developing and splitting into several tarekat, the ideological values of Sufism also changed and shifted and even led to the path of the ideology of Sufism. This shift is what this research wants to uncover, considering how important it is to explain the pure ideology of Sufism by presenting historical and contextual studies as a shield for worldly conflicts and power. By using literature research, this article concludes that the style of Sufi teaching that adheres to the eclecticism model has historical roots as a balance between the profane and the secular. The eclectic Sufi style contains three basic principles of Sufi teachings, namely realizing worldly life as an undeniable reality, spiritual practice rituals such as remembrance and relying on sharia. In addition, Sufi teachings with an eclectic style have a strong level of relevance to religious patterns in Indonesia, the pattern of Sunnī madhhab.