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Bhakti has been a prevalent practice in various Jaina sects in which learned Tirthankara (Jina) and human gurus are considered superior beings and venerated with offerings, songs and Arti prayers. [117] John Cort suggests that the bhakti movement in later Hinduism and Jainism may share roots in vandal and puja concepts of the Jaina tradition. [117]
Islam was not the only religion in India contributing the mystical aspects of Sufism. The Bhakti movement also gained respect due to popularity of mysticism spreading through India. The Bhakti movement was a regional revival of Hinduism linking language, geography, and cultural identities through devotional deity worship. [66]
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 ...
The love of Nal for Damayanti is portrayed in a Sufi way by Faizi who used the components like junnun, ishq and aql to exhibit his state in love. In addition, the re-interpretation of story also exhibits the great interest Muslim rulers had in some of the Hindu/Bhakti traditions. This includes the traditions of swayamwara and Sati.
The term bhakti has been usually translated as "devotion" in Orientalist literature. [48] The colonial era authors variously described Bhakti as a form of mysticism or "primitive" religious devotion of lay people with monotheistic parallels. [49] [50] [51] However, modern scholars state "devotion" is a misleading and incomplete translation of ...
The term neo-Sufism was originally coined by Fazlur Rahman and used by other scholars to describe reformist currents among 18th century Sufi orders, whose goal was to remove some of the more ecstatic and pantheistic elements of the Sufi tradition and reassert the importance of Islamic law as the basis for inner spirituality and social activism.
In their expression of the Satpanthi doctrine, ginans draw on multiple traditions prevalent in western India, including the Vaishnava Hindu, Sufi, sant and bhakti traditions. These traditions provide the frameworks within which ideas central to Satpanth, such as the authority of the Imam, come to be articulated.
Four of these are widely recognized by scholars: Naqshbandi, Qadiri, Shadhili, and Chisti. Following the entrance of Islam in the early 8th century, Sufi mystic traditions became more visible during the 13th century before the Sultanate of Sulu and after it to the rest of Philippines, particularly, Sulu, Basilan, Tawi-Tawi and Zamboanga. [2]