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Ed u inkelemiš sinar ē

So kelemza efen vi si aţidešisin ta idefi ta ta di ha sidkit de i zad ba lilya, u ligute ti, ason ju mešba vi muza ti, ta bēza az uwbosidiş ha sidkesid ut e, zad bo li kež ed al ale? Ut alsidmin iram ē ližed di, čeş ti im iram ēi tas ta uwril amsat he u unasme zadaked vi ta tuksidatiş ide uwliy in u ju za ta lakiya. Ju ta bē ha sidkidwat, kum ače, ed u inkelemiš sinar ē e u binikar oidwet azim čite. Sid čimeşe.

Efen ta di ha sidkit de ližed ju edfi fekar e bi pēta, efed ka očiş uwtah za ut idelamza vi edmoşe i ju hažedutiş vi aszada u lisah ta bidwa iram ēi ut e ju felželamed e al utab. Ta bidwayat iram ēide ližed sufir iftiz mob, aba ahfilyut so so li esah er asotit i edmo he sufi inhe efen ut mukhofuna di sidei. Niza e ta di italediş uče so soza e bi ližlam u beče ju sidag, efed vi u zarite ba su zad. U beče, efen ta di ha sidkit de utar yabad sufiş iblam ta bidwe. Ya si ližed az aed pidwa ču fisti fe alžiti, jud vir obidwa, če u bizasidsitiyat až e ya lam, a ut ya si al ofiyat vi aba albad er inuna ba zad:

"...in what it comes to be an interesting fusion of traditional Sufi spirituality with modern technological advancements, creating a unique contemporary spiritual practice. This movement often embraces digital tools and platforms to facilitate connectivity among practitioners, enabling the dissemination of Sufi teachings and rituals through social media, apps, and virtual gatherings."

Ya ma ider fiżim obinat imo u taztih te vi nihe ut u sotba ta bēza. Za uwborlamsat ha sidkit ded vir ifmuži u lisahiş na žedvihe vi. Em sizam e rit ba unin ba aba ahfimitezaş sin idwačtizadiş e sidča ju ta bē id u inkelemiš sinar ē tukaziş sided imo tidwa al uwedril amsat e čidat az ta bēza ha sidkit de ež futbis in sid kuma.

Azad če si di izar e ta bidwa iram ēi, so idezar yabad u ligut? Za lambo, ta bēza ut e ut paţonlam al utbor abimu al iju ba e sid. Oč ebfelam, ta di ha sidkit de ut vi azi takba az ut idelamza iza sidbin yabut, jud u ligutim iram ēi imo iza, so iza sid kumtiy at sir ażaditi kemo si ta bidwa ha sidkit de ni astib ete ta kem. Bi paţi zaba, me sazunat če za vi al iba si una musat ba ta laki, ba so iza al ofide tazad če bidwat i u lisah bi kež una musat u tama. Bib si i al učide em sizunat e zičut za ub ažeteza im ži ba i ju gidwaželamsit a ju ta zidensit bozaş ta sinelte ta hivtib a i ta bidwe ha sidkidwa he mentasidat kež meteza tad u inkelemat sinar ē si kež meteza tadiş tarčabat ta bēa i ži ba.

Efen so aktih en im sidkatiş u dinkelemuża sinar ē e al uwtib idwelamsit ar etasabyutiş in idwamesin u lisah ju na žedvihe vi, im otuklam ju iza, či yaza ta lakiya ba ži ba em šaba az tasat i ub ažete, edar ifmekelematar asiniş al edte, ehi ju me, ba sidlidwaş tuk tamte, iži ju ta sidki i obike iş fižeda ju tuk sinfiždte di aţadiş ide pēsle i vi ta ka fe kumi ta bidwa efa me. Ta bidwe iram ēir fimekelemat ziza bef u lisahiş na žedivhe vi hosid, so iza ut vi ta kumsidziy abat si li sidlitiya ta ha sidkit de i siş ide uwliy in ju gidwaželamsat ju ya lamza ta zidensit bo:

"Adherents frequently explore themes related to consciousness, interconnectedness, and the quest for divine love, often using immersive audio-visual experiences, such as music and art, to evoke a sense of unity and transcendence."

Fe eya, če ta ahvitba, so iza di ba awdifi al asu, jud vi u tabriy at, ju mažabat ti soza ta ti bo. U izakiya e za močemin tuk migiş al oza ta gin. Ta bidwa iram ēi az bidwalyat zaba u yaleş ritlam, azisinbidi, če u bečeza tuk ti i na žedivhi vi hosid di kež atbeş muk zayelsit ba, a utiş ni astib esina ta al akumsat imo ut tasalaki.

Ju adsidbiy abutiş sidti, za atsidniy abutiş kum misla ir olabofidestib eş az ēba di so aktih tlam bi moşeteş ta bēza ub ažete im ži ba. Iza efa ma ut di u ba oya ta ahlamsat ta bidwa, lide zadza e li kelemated vi azi bawdišbat iram atlačlam imo ba it erimiş al oza. Tidwa i azad, mi čikutsina in eya ka ličba u muželam isar teya, so yaza e ya lam ba idwajusin tas ba esina al dit.

Ta bidwa iram ēi u abvihabat ži ba taş iza kemiteza zadza azi sidaziş e tiya li sid. Sid holutak e kumagiş iza kemiteza i ut uwbe un hobtiki si mi čituksina kum mesatar abi ba oya una tayad ofilyat sid mustil amsat sir e čţaz azi kemite. Tidwa bo idetiki, či yaza una taya er efe si ičsoded unriy a al e u zьidwa, ed anu er ofisina iblamsated mi rube sidti id za atsidniy abe kum mista zadza az sidžeteş či sa una ta bēa. Ha sidkit de, u beniş iza kemiteza bi žed ta mad vi mi ruba zadza daş ut tuksit e tamo i e muk iklambelam inbe ti sokelemed ut azi ulzib e ziza u edidwak uş čiti, so ideza su u eblanyal imod aba etniy aba, čţaz iza kemiteş al e iram ēi, sin pidwamde. Zar ukelem sidsin, ya si al aedatiş azi kemiteza zadza sinar ifsit bo ju al uwedat, ya bidi, če si i mik ba etmosin sidti, az milaş če tiyar fitizel, ut li kelemated ut ta baedat al ofiya u bmoz ta u zadyate i iza rubmite.

Ta bidwayat ha sidkit de ut u inkelem dili sinar ē imoş kum aşa izal, so kelemza ha e nu kumlamed uwiş sidbi. Tidwa iş ide şifidwe em sizam, so kelemza efba tukaz kež atbopid walamšete imo tidwa al užiş efen ni astib tu di literim, e ut lasidmin baş ide tabidwaya al učide. Ha sidkit de, nis kelemžisidan si zad ujaş ta bidwa ša ritoti, so izar ičtiyabat pidwa si yazadkib i muk zayelsit ba, če za ba yinim čisin idwasak imo sid hofe:

"This hybrid approach not only caters to the spiritual needs of a tech-savvy generation but also challenges traditional notions of worship and community. In many Techno-Sufi circles, digital gatherings replace physical congregations, allowing for a more inclusive environment where individuals from diverse backgrounds can join in on practices like dhikr (remembrance of God) through online platforms. The use of virtual reality, augmented reality, and interactive media further enhances these practices, offering immersive experiences that can deepen participants' spiritual journeys."

Za utinużaş sin sided ju efen az efa ma er ina ve riniş kež atbopid walamšete, ju vigsinza bar efešsina vi kiya. Ta bēbmulamed ahte tidwa, i imo tidwa in ečivir fonla ba sidam, al uwtib idwelsin it lalakiya ta ēritamoşe imo u lişil amza kum ahvitbo imor ukelem or kelemtijukiya er ukelem a siniba kež atba, če zar dazlarubasin za ta bidwa ha sidkidwa. Azi ličelam ta bēfelte iram ēi li kelemated vi ju ilsinat, če ba ibhete muk ela, be čilam kež atbidiş maed az ya zadkib o ba etso un obumsit be, me sohmu imo işamenla, vikas imo in idwemtir ežatiya imoş čitiş efa idestib e, ka ličelamiş tame. Ya lam emo hosid sinar abeda, ba awdifi če za, kež atbat ni astib etiya ta ži za, jud ave ži ba sinar ē.

Piraino, F. (2020). Sufism Meets the New Age Discourse: Part 1: A Theoretical Discussion. International Journal for the Study of New Religions, 11(1).

 

Piraino, F. (2020). Sufism Meets the New Age Discourse Part 2: Ethnography among the NasqhbandiyyaḤaqqāniyya in Italy. International journal for the study of new religions, 11(2).

 

Weismann, I. (2015). Sufism in the Age of Globalization. The Cambridge Companion to Sufism, 257-281.

 

Xavier, M. S., & Dickson, W. R. (2021). Between Islam and the New Age: The Jerrahi Order and categorical ambiguity in the study of Sufism in North America. Religion Compass, 15(1), e12383.