There is a growing scholarly interest in Australia’s Aboriginal and Torres Strait Islander peoples’ engagement with Islam. This interest has highlighted some significant historical points of contact, such as with the Makassan fishermen, the Afghan cameleers, and the Malay pearl divers. Historical engagements with Islam, such as these, have influenced the contemporary identity formation for some Indigenous peoples, by acknowledging the historical connections without embracing Islam or identifying as a practicing Muslim. That some Indigenous people with no known familial historical engagement with Islam have embraced Islam has raised surprise, concern, and confusion. As it has primarily been historians, sociologists, and anthropologists that have heretofore been attempting to document and understand Aboriginal and Torres Strait Islander peoples’ engagement with Islam, it is unsurprising that the suggested reasons for such engagement have been historical, sociological, and anthropological. Without dismissing or contradicting the existing research, this article will suggest that current literature does not explicitly account for philosophical and spiritual convergences between the belief structures of Australia’s Indigenous peoples and Islam in the explanation of both historical and contemporary engagements.

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For Muslims generally, and Sufis in particular, the Sufi Centre is often the heart of a community across the Muslim world. Known variously as a zawiya, ribat, khanaqah, tekke, and dargah, the development of these institutions shows some historical diversity that has converged into a soteriologically significant place for individual development and congregational worship. In tracking the historical development of these institutions, this paper highlights how the once literal meanings have retained symbolic significance in referencing the functions of a Sufi Centre. There have been some scholarly attempts to make specific distinctions between these institutions. However, the convergence with regard to function and content has meant the differences are often indicative of location and/or cultural heritage, and the titles used to refer to a Sufi Centre have become almost equivalent.

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Within Islam, the topic of the heart (qalb) occupies an important place. In order to understand the breadth and depth of this topic, it is necessary to understand its intricacies. The Qur’ān, the Ḥadīth, and scholarly interpretations detail the potentialities that, to varying degrees, lie dormant within each and every individual. The heart is described as being able to be pure and to find peace, while equally being able to be darkened and rust. The qalb is mentioned frequently throughout the sacred texts of Islam. This article examines the notion of qalb salīm, mentioned twice within the Qur’ān, both times with regard to the Prophet Ibrahim. Firstly, the importance of qalb will be elaborated. Secondly, an examination of the qalb salīm within the major Qur’ānic commentaries (tafsīr), particularly Sufi exegesis, is examined. Thirdly, related ḥadīth literature is analyzed. An attempt is made to understand the soundness of a sound heart. The analysis in this article will highlight the qualities associated with the qalb salīm. While a comprehensive analysis of the notion of qalb salīm is beyond the scope of this article, an attempt is made to open further discussion on this important concept and address the dearth of currently available academic literature.