Littérature scientifique sur le sujet « RELIGION / Islam / Sufism »
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Articles de revues sur le sujet "RELIGION / Islam / Sufism"
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Murtaza, Hassan, Omer Farooq Zain, M. Shahzad Fareed et Asima Sarwat. « Understanding Sufism : A Multi-Dimensional Phenomenon ». Journal of Peace, Development & ; Communication 6, no 3 (30 septembre 2022) : 195–203. http://dx.doi.org/10.36968/jpdc-v06-i03-15.
Texte intégralRésumé :
This article is about Muslim Sufism which is practical form of Islam. Sufism is always under severe attack. It is reality that illiteracy has shadowed the real face of Islam and started some un-Islamic rituals which supported the stance of hard liners. In this article with the help of Quranic verses and sayings of Prophet ﷺ, I have tried to prove that Sufism is not out of Islam. When worldly minded people over took the control of Muslim world, some high ranked pious people appeared on the scene to purify the religion. This article gives a brief history and sayings of notable Muslim scholars about Sufism. I also try to highlight the different dimensions of Sufism. It is an important part of Islam and the Muslim society is well aware of its presence in their religion. The references from the Holy Book show that this term is in favour of Islam and can’t go against the religion. The sayings of Holy Prophet ﷺ declare ways towards Allah Almighty is the real way. Muslim Sufis always preached Islam and obeyed the sayings and deeds of the Messenger of Allah.
2
Ngadiman et Kholid Mawardi. « Integrasi Islam dan Sains Model Tasawuf ». COMSERVA Indonesian Jurnal of Community Services and Development 1, no 11 (28 mars 2022) : 927–31. http://dx.doi.org/10.36418/comserva.v1i11.93.
Texte intégralRésumé :
This study is intended to examine the integration of Islam and science with the Sufi model. The Sufi tradition contains a large number of cosmological and metaphysical doctrines explained by a Sufi master and an Irfani expert. Sufism includes methods of spiritual perception that deal with almost all different psychic faculties on action, love, and intellectual levels. The study method used is qualitative with library research. Religion and science cannot be separated from the point of view of Sufism, there are many things that can be used as lessons from science, even more so from Sufism. The science of Sufism is no longer an era that is always denied and debated. Therefore, it is time for us to take what is good in Sufism and discard what is not in accordance with sharia. On the other hand, let the Sufis continue to improve ukhuwah Islamiyah and be open (inclusive), and not closed (exclusive) as if the truth only belongs to them.
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Ngadiman et Kholid Mawardi. « Integrasi Islam dan Sains Model Tasawuf ». COMSERVA Indonesian Jurnal of Community Services and Development 1, no 11 (28 mars 2022) : 927–31. http://dx.doi.org/10.59141/comserva.v1i11.93.
Texte intégralRésumé :
This study is intended to examine the integration of Islam and science with the Sufi model. The Sufi tradition contains a large number of cosmological and metaphysical doctrines explained by a Sufi master and an Irfani expert. Sufism includes methods of spiritual perception that deal with almost all different psychic faculties on action, love, and intellectual levels. The study method used is qualitative with library research. Religion and science cannot be separated from the point of view of Sufism, there are many things that can be used as lessons from science, even more so from Sufism. The science of Sufism is no longer an era that is always denied and debated. Therefore, it is time for us to take what is good in Sufism and discard what is not in accordance with sharia. On the other hand, let the Sufis continue to improve ukhuwah Islamiyah and be open (inclusive), and not closed (exclusive) as if the truth only belongs to them.
4
Sekaleshfar, F. B. « Religion and Revolution ». American Journal of Islam and Society 30, no 2 (1 avril 2013) : 128–31. http://dx.doi.org/10.35632/ajis.v30i2.1144.
Texte intégralRésumé :
In his Religion and Revolution: Spiritual and Political Islam in Ernesto Cardenal,John Morrow has manifested his years-of-research incorporated knowledgein Hispanic, Native American, and Arabic-Islamic studies to shed lighton two poorly understood themes – both in the East and, particularly, in theWest – via a specific narrative. The themes are, broadly speaking, those ofSufism and the Islamic Republic of Iran. The narrative is the story of ReverendFather Ernesto Cardenal, a Nicaraguan revolutionary Christian priest who hadprogressively acquired some spiritual and revolutionary interests in Islam aftervisiting certain Middle Eastern countries, especially Iran.Whether Cardenal is seen as merely a medium for Morrow to expresshis own findings on Sufism and Iran or as an end in itself is up to the reader.Either way, Morrows’ on-the-whole impartial and unbiased interpretation ofIslam, Sufism, and Iran, indirectly through the personality and writings ofCardenal, constitutes a calibre of work rarely seen or read in the westernmedia and literature. This is mostly due to its seemingly close, albeit academic,sympathy with elements of Iran’s right “conservative” and “hardline”elite. Perhaps that is why, at times, one feels that the author has stepped uphis defence a shadow too much. The manner he has raised and evaluatedsome of the data he presents, as well as some of the rumours – against Sufismand especially Iran – he refutes, clearly demonstrates that he has exploredand gained access to (1) the pristine image of Sufism and notable Sufis and ...
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Afrianti, Dwi. « Sufism Scholars Network in the Middle East, India, and Indonesia ». International Journal of Nusantara Islam 4, no 1 (14 mars 2016) : 79–92. http://dx.doi.org/10.15575/ijni.v4i1.1226.
Texte intégralRésumé :
The history of Islam in Indonesia cannot be separated from the affected of local culture, religion, belief earlier, and culture of the spreader of Islam which are also influenced by religion and beliefs held previously, as well as the entry period into certain areas of different life times, willingness to form the teachings of the scholars/king. All of this shows the complexity of the uniqueness of Islam in Indonesian as the majority religion among diverse religions in Indonesia. Sufism are directly involved in the spread of Islam in Indonesia with a unique teaching that facilitate the engaging of non-Muslim communities into Islam, compromise or blends Islam with religious and beliefs practices rather than local beliefs change from an international network to the local level. The terms and the elements of the pre-Islamic culture are used to explain Islam itself. Islamic history of Sundanese, there is a link in teachings of Wihdat al-Wujud of Ibn al-‘Arabi who Sufism Scholar that connected between the international Islamic networks scholars and Sundanese in Indonesia. It is more popular, especially in the congregation of Thariqat Syattariyah originated from India, and it is widespread in Indonesia such as Aceh, Minangkabau and also Pamijahan-Tasikmalaya that brought by Abdul Muhyi since 17th century ago.
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Hamdie, Ilham Masykuri. « JEJAK-JEJAK PLURALISME AGAMA DALAM SUFISME ». Khazanah : Jurnal Studi Islam dan Humaniora 17, no 2 (27 décembre 2019) : 263. http://dx.doi.org/10.18592/khazanah.v17i2.3207.
Texte intégralRésumé :
This article intends to explore Sufism about the pluralism of religion. Khazanah Sufism is known synonymous with the esoteric approach in religion. Through this esoteric approach, the unity of religions or pluralism is very likely to be achieved, because all religions ultimately meet God. In Islam this aspect of esotericism is known to be discussed by Sufism or Sufi figures who have many concepts of unity (al-wahdat) such as Wahdat al-Wujud, Wahdat al-Syuhud, Wahdat al-Ummah and Wahdat al-Adyan. This article is the result of library research that raises the issue of Sufi treasures around religious pluralism. The study in this paper can be considered important, theoretically besides being able to enrich the treasury of Islamic thought more specifically in the field of Sufism, it can also strengthen the theological basis for understanding pluralism of religion, which at the level of praxis can encourage a more harmonious relationship between and among adherents of religion that different. Moreover, if so far the discourse on religious pluralism is considered to always refer to the works of Western religious scholars, those who define pluralism as the view that the One manifests to many or that particular religions are a response to the Almighty, in fact some Sufism or Sufi figures actually have long, first discuss it philosophically and deeply.
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Rajab, Hadarah. « Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan Keagamaan Islam Melayu di Kota Pangkalpinang ». Edugama : Jurnal Kependidikan dan Sosial Keagamaan 4, no 2 (31 décembre 2018) : 60–72. http://dx.doi.org/10.32923/edugama.v4i2.733.
Texte intégralRésumé :
Abstract
Tasawuf and Sufism have succeeded in donating their contributions to Islam. Follow conquering the nations that have not been touched by Islamic teachings. Its influence is most likely to reach Bangka whose motives could have an impact on the Muslim Community of multicultural Pangkalpinang City, also known as the Malay Muslim community that has a common sense with the Sumatran Muslim community in general (Palembang, Bengkulu, Padang, Riau to Aceh).
Malay Islamic societies are more dominant and can coexist with more Chinese societies after Christianity, Christianity, Hinduism, and Buddhism, attracting them because they can show the phenomenon of peaceful and mutual respectful peoples. Of course, this is important to be explored and can be used as a pilot icon for especially for conflict-laden areas. The initial data compiled by the researchers is that there is a positive indication that behind the harmony and peace of religion, especially for the ummah of Islam, it can be assumed that the general character of Pangkalpinang has its own characteristic, the influence of tarekat teachings, in general, can be expected to follow the attitudes and behavior of Muslim community in Bangka city , as well as the influence of Khalifah Naqsyabandiyah's teachings in particular is synonymous with the teachings of self-awareness and repentance from taking care of the religion and the beliefs of others.
Their religious cultures are framed by the spiritual values of Sufism that are strong in their respective religions, as for the followers of Islam and the Islamic religion, they believe the supernatural powers that grow from the pure tasawuf of Islam which is then known as Sufism.
Abstrak
Tasawuf dan sufisme telah berhasil menyumbangkan andilnya yang tidak sedikit terhadap perluasan Islam. Ikut menaklukkan bangsa-bangsa yang selama ini belum tersentuh ajaran Islam. Pengaruhnya tentu sangat mungkin sampai ke Bangka yang motifnya bisa berdampak pada Masyarakat Muslim Kota Pangkalpinang yang multikultural juga dikenal sebagai masyarakat Islam Melayu yang memiliki matarantai dengan masyarakat Islam Sumatra secara umum (Palembang, Bengkulu, Padang, Riau hingga Aceh).
Masyarakat Islam Melayu lebih dominan dan dapat hidup berdampingan dengan masyarakat Cina yang lebih banyak setelah ummat Islam, demikian Kristen, Hindu dan Budha, menariknya karena dapat menunjukkan fenomena masyarakat yang hidup damai dan saling menghormati satu sama lain. Tentu hal ini penting dieksplorasi dan bisa dijadikan sebagai icon wilayah percontohan khususnya untuk wilayah yang sarat dengan konflik. Data awal yang dihimpun oleh penelitiyaitu ada indikasi positive bahwa dibalik keharmonisan dan kedamaian menjalankan agama khususnya bagi ummat Islam, dapat diasumsikan bahwa keberagamaan masyarakat Pangkalpinang memiliki ciri khas tersendiri, pengaruh ajaran tarekat secara umum dapat diduga ikut mewarnai sikap dan perilaku masyarakat muslim di kota Bangka, demikian juga pengaruh khususnya ajaran tarekat Naqsyabandiyah Khalidiyah memang identik dengan ajaran yang mengedepankan kesadaran diri sendiri dan pertobatan dari pada mengurus agama dan keyakinan orang lain.
Kultur keberagamaan mereka terbingkai oleh nilai-nilai Spiritual Sufisme yang kental di masing-masing agama yang dijalankannya, demikian bagi penganut agama dan spiritual Islam Melayu, mereka meyakini kekuatan supranatural yang tumbuh dari tasawuf yang murni Islam yang kemudian dikenal dengan istilah sufisme.
Kata Kunci: Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan Keagamaan Islam Melayu
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Filiz, Şahin, et Lazıza Nurpeııs. « SUFISM AS A TURKISH RENAISSANCE ». Adam alemi 88, no 2 (30 juin 2021) : 112–21. http://dx.doi.org/10.48010/2021.2/1999-5849.11.
Texte intégralRésumé :
The Turkish Sufis, who created the Turkish Renaissance for centuries, should also be called Turkish philosophers. They take a human-centered religion and worldview as their main point of departure. In their humanistic approach, Islam has been adapted to Anatolian Turkish culture. Because Turkish Sufism is the practical view of Turkish philosophy in Anatolia. In addition, every Turkish philosopher has taken a philosopher, a philosophical system or a gnostic view from the ancient times and the Islamic world as a guide. From Ahmed Yesevi to Otman Baba, the Turkish Sufism tradition combined and reinterpreted Islam with all cultures that lived in Anatolia, creating a Turkish-style world view. It is imperative to understand this four-hundred-year period in shaping the way the Turks view people, life and existence. Turkish Sufism is also the proof of the fact why the history of the Turks should be based on centuries before Islam, when viewed from the perspective of philosophy of history. Thus, historically, culturally and religiously, Turkish Sufism, Islam that started with Farabi, refers to an original Renaissance, not a transition period between the Western Renaissance that started in Italy three years later. A Republic culture that keeps faith and secularism in consensus for the two worlds has taken its spiritual inspiration from the Renaissance culture of Turkish Sufism philosophy.
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Hanifiyah, Fitriyatul. « The Essence of Mysticism in The Study of Tasawwuf ». AT-TURAS : Jurnal Studi Keislaman 8, no 1 (30 juin 2021) : 49–59. http://dx.doi.org/10.33650/at-turas.v8i1.2017.
Texte intégralRésumé :
Sufism is another name for mysticism in Islam. the western orientalists it is known as Sufism, which is a special term for Islamic mysticism. Then the word Sufism does not exist in the mysticism of other religions. Sufism or mysticism in Islam is inherent in life and develops from zuhudan life, in the f amali Sufism, then philosophical Sufism. Sufism is the most important aspect of Islamic teachings, because the role of Sufism is the key to the perfection of the practice of Islamic teachings. In addition to the aspect of Sufism, in Islam there are other aspects, namely faith and sharia, or in other words what is meant by religion is consisting of Islam, faith and ihsan, where these three aspects are a unity. To know Islamic law, we have to refer to sharia / fiqih, to know the pillars of faith we have to refer to ushuludin / faith and to know the perfection of ihsan we enter into Sufism. The research method used in this research is literature review. For the results of this study that overall the science of Sufism can be grouped into two, namely tasawuf ilmi or nadhari, which is theoretical Sufism. The second part is Sufism amali or tathbiqi, which is applied Sufism, which is practical Sufism. It is not just a theory, but demands practice to achieve the goals of Sufism. As for what is meant by human relations and spirituality, namely humans think more deeply. Self-reflection will be awakened along with life's problems. Political, cultural and other problems will be resolved well with a cool head. A clean soul will radiate a clean implementation too. Meanwhile, the meaning of man's closeness to his God is based on some of the words of Allah SWT which are contained in the Al-Qur'an explaining that Allah is one with his servant (Al-Hulul / Wahdatul-Wujud).
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Mawardi, Mawardi. « TASAWUF DAN PLURALITAS DALAM Al-QUR’AN ». Jurnal Ilmiah Al-Mu'ashirah 14, no 1 (24 novembre 2017) : 10. http://dx.doi.org/10.22373/jim.v14i1.2234.
Texte intégralRésumé :
This paper raises the issue of Sufism with the title "Sufism and Plurality in the Qur'an". Pluralism is derived from pluralist Latin, from pluris namely more than one, the plural. Therefore something said to be plural always consists of many things, various types, different points of view and background. Religious pluralism holds that no one is entitled to claim that religion is the most correct, all religions in this view have their own righteousness. The problem is that these pluralists always express the legitimacy of the Sufis, but the recognition of pluralism by the great Sufis may not exist in the Sufi tradition. From there, they assume that the idea of religious pluralism has indeed existed in the intellectual tradition of Islam and certainly based on Islamic teachings. The trend of harmonizing religions can be found from the two concepts that always reap the polemic and controversy that is the concept of unity of religions or better known in the world of tasawwuf with wahdat al-adyăn and the concept of religious pluralism or better known in the world of philosophy with religious pluralism.So pluralism Religion is every religious person who is required not only to recognize the existence and rights of other schools, but to engage in understanding the similarities and differences in order to achieve harmony in diversity.
Thèses sur le sujet "RELIGION / Islam / Sufism"
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Andersson, Tobias. « Den tidlösa sufismen : Om philosophia perennis föreställningar om sufism och islam ». Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-10166.
Texte intégralRésumé :
Det västerländska intresset för sufism har under 1900-talet varit stort, liksom antalet böcker som har publicerats rörande ämnet, både inom och utanför den akademiska världen. Samtidigt har en fascination för islams esoteriska dimensioner kunnat påträffas bland flera konstnärer, poeter och intellektuella, vilka inte sällan varit befryndade med philosophia perennis och dess läror, som både inom och utanför de akademiska sammanhangen således har utövat ett visst inflytande. Följande studie inriktas dock på de mest framstående och uttalade företrädarna för philosophia perennis som under 1900-talet dragits till sufismen, med fokus på deras föreställningar och tolkningar av sufism och islam. Studiens syfte är att genom en textkritisk och idéhistorisk metod analysera kvalitativt utvalda skrifter av perennialister som ger uttryck för särskilda föreställningar och tolkningar av sufism genom att relatera dessa till teorier om orientalism, occidentalism, globalisering och modernitet. Detta utreds genom problemformuleringarna: Hur framställs och tolkas sufismen av företrädare för philosophia perennis? Varför framställs sufismen så? Vad finner företrädarna tilltalande i islam och sufism? Resultaten visar att perennialisterna anspelar på och använder de orientalistiska och occidentalistiska föreställningar som finns i både öst och väst vid presentationerna av islam och sufism, bland annat för att kritisera moderniteten och definiera sina egna ståndpunkter. Dessutom pekar resultaten vidare på att perennialismen både närts och influerats av modernitens allt mer påtagliga globalisering, även om de ofta reagerar polemiskt emot den. Utan att reducera 1900-talets philosophia perennis till enbart en anti-modernistisk idéströmning, fokuserar studien på dess relation till modernitet, globalisering, orientalism och occidentalism, enligt syftet att belysa perennialismens föreställningar om sufism, varför just islam tilltalar företrädarna samt vilka särskilda implikationer ovan nämnda faktorer genererar i deras föreställningar och tolkningar av sufism.
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Ibrahim, Mohammad Saani. « The decline of Sufism and the rise of a new Islam : some factors contributing to the political and social ascendancy of Wahhabist Islam in Northern Ghana ». Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104526.
Texte intégralRésumé :
While most studies of Islam in West Africa have focused on the spread and nature of Sufi Islam, there has been a recent dramatic transformation in the political and social influence of Sufi Islam long-believed to characterize "African Islam." The forces of globalization and social and economic changes in West Africa and beyond have resulted in parallel transformations across the Islamic world. In northern Ghana, where Sufi Islam has long been the dominant form of religious practice and politics, the advent of a new, more orthodox, form of Islamicization has taken place that has not yet been adequately studied. One reason for this discrepancy is the fact that the study of Islam in Africa has been dominated by Orientalist and reductive notions of a static form of "Islam" in Africa shorn of any history and decontextualized from the important social and economic changes that have impacted West Africa. Moreover, the bias towards the study of political Islam in the Middle East and South Asia has meant that few scholars have focused on the important transformations in West African Islam that are locally rooted, but clearly linked to the global world of Islam. My thesis seeks to make up for the dearth in the literature on the topic by examining some of the factors that have contributed to the decline of Sufism and the rise of a new Wahhabist version of Islamicization in two key fields: education and politics at the level of the state. In northern Ghana, Sufis have traditionally represented the dominant religious and political class, similar to many other regions in Muslim Africa. However, during the last three decades, there has been a distinct transformation in the political power and social influence of Sufism and an increasing influence of the Wahhabist forms of Islam. While it has not been adequately analyzed, Sufism in northern Ghana has been eclipsed by the conservative, Wahhabist influence in the fields of education and politics which represent the two arenas of inquiry in my research. What then are the factors that can account for this clear transformation of Islam in northern Ghana? This is the primary research question of this thesis. In order to answer this question, I conducted extensive research in northern Ghana in order to adjudicate between a number of alternative explanations with the objective of analyzing empirically the reasons, and combinations of factors, that have led to this seemingly surprising religious and social transformation in northern Ghana. Naturally, these alternative explanations do not need to be mutually exclusive. However, my thesis explores the evidence for each line of argument, and prioritizes some of the most important factors that contributed to the rise of the "new Islam" in Northern Ghana. I argue that the rise of Wahha>bism in northern Ghana is in great part a result of political and socio-economic changes that are locally specific. That is, while I acknowledge the role of international linkages in the current popularity in Wahhabist activism, I demonstrate in this work that the role of political party politics and electoral contestation in recent decades has played a great role in the recent success of Wahha>bism in northern Ghana. Moreover, building on original field research, I further show empirically that this emerging trend of a more orthodox notion of Islamic identification and political practice is crucially rooted in the ways in which adherents of Wahha>bism have influenced and often dominated new and influential educational institutions in northern Ghana.Tandis que la plupart des études sur l'Afrique de l'ouest ont concentré sur l'étendu et le caractère de l'Islam soufi, il y a eu une transformation dramatique récente dans son influence politique et sociale. Les forces de la globalisation et de changement social et économique ont abouti dans des transformations parallèles en Afrique de l'ouest et ailleurs et partout dans le monde islamique. Dans le Ghana du nord, ou l'Islam soufi a été longtemps la forme dominante de la pratique religieuse et la politique, un nouveau forme de l'Islam plus orthodoxe a surgi qui n'a pas encore reçu suffisamment d'attention,. Une explication pour cette désaccord est le fait que l'étude de l'Islam africain a été dominé par les notions orientalistes et réductives d'un Islam africain statique, dépourvu d'histoire et décontextualisé des changements sociales et économiques importantes.qui ont eu un impact sur l'Afrique de l'ouest. En plus, le biais envers l'étude de l'Islam politique dans le Moyen Orient et l'Asie du sud a eu pour résultat que de rares chercheurs ont abordés les transformations importantes dans l'Islam ouest-africain qui sont enracinées localement mais liées sans doute au monde islamique en générale. Ma thèse vise à combler cette lacune dans la littérature sur le sujet par une examen des facteurs qui ont contribué au déclin de la soufisme et l'essor d'une vision nouvelle Wahhabie de l'islamisation dans deux domaines clefs -- l'éducation et la politique -- au niveau de l'état.Dans le Ghana du nord, les soufis ont traditionnellement représenté la classe religieuse ou dominante, comme ailleurs dans l'Afrique musulmane. Néanmoins, pendant les trois dernières décades, il y avait une réduction distincte dans le pouvoir politique et l'influence sociale du soufisme et une influence élargie correspondante sur la part de l'Islam Wahhabi. Malgré la manque d'attention, le soufisme en Ghana du nord a été éclipse par ce dernier, particulièrement dans les domaines de l'éducation et la politique – les deux champs d'intérêt capital pour le présent travail.Quels sont donc les facteurs qui peuvent expliquer cette transformation évidente dans le Ghana du nord? Ceci est la question de recherche principale de la présente thèse. Afin de répondre à la question, j'ai entrepris des investigations approfondies sur le terrain en Ghana du nord pour juger entre un bon nombre d'explications alternatives. Cela m'a permis d'analyser empiriquement les raisons et les concours de facteurs qui ont mené à cette transformation religieuse et sociale surprenante en Ghana du nord. Naturellement, ces explications ne s'exclurent pas forcément. Néanmoins, ma thèse scrute l'évidence pour chaque ligne d'argument et fait un choix entre les facteurs les plus importants qui ont contribué à la montée du « nouveau Islam » en Ghana du nord. Je soutiens que l'ascension du Wahhabisme là bas est en grande partie le résultat de changements politiques et socio-économiques qui sont spécifiques au lieu. C'est-à-dire, tout en admettant le rôle de liens internationaux dans la popularité courante de l'activisme Wahhabie, je montre dans ce mémoire que le rôle de la politique des partis et la contestation électorale dans les décades récentes étaient déterminants au succès du Wahhabisme en Ghana du nord. De plus, en bâtissant sur des recherches originales entreprises sur le terrain, je montre empiriquement que cette tendance vers une notion plus orthodoxe d'identification islamique et de pratique politique est décisivement enraciné dans les manières dans lesquelles les adeptes du Wahhabisme ont influencé, voire dominé, les institutions éducatrices nouvelles dans le Ghana du nord
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Kim, Heon Choul. « The Nature and Role of Sufism in Contemporary Islam : A Case Study of the Life, Thought and Teachings of Fethullah Gülen ». Diss., Temple University Libraries, 2008. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/8446.
Texte intégralRésumé :
ReligionPh.D.
The resurgence of Sufism in the contemporary world has necessitated reexamining the nature and role of Sufism in contemporary contexts. A series of the reexaminations reveal that contemporary Sufism cannot be fully explained by traditional theories; instead it must be understood in accordance with changing contexts. On this basis, this dissertation directs itself to an investigation of the contemporary manifestations of Sufism. It specifically examines Sufism in the life, thought and teachings of Fethullah Gülen (b. 1941), as its case study. Gülen is known to be one of the most influential contemporary Muslim leaders, and has led a fast-growing movement expanded to global proportions. Much of the research that has consequently followed the inception of the growth of the movement presents Gülen as one of the major figures in defining the contemporary global Islamic experience, and suggests that the studies of Gülen contribute to a better understanding of contemporary issues in Islamic studies including the resurgence and transformation of Sufism. Remarkably, almost all of the studies on Gülen and the Gülen movement underline the importance of further research on Gülen's approach to Sufism. Terms like 'quasi-Sufism' and 'neo-Sufism' are assigned to his thought, while such phrases as 'a Sufi order,' 'a Sufi-oriented movement' and 'a Nurcu branch in the Naqshbandiyya' are circulated to characterize his movement. However, this terminology has not been adequately examined by any extensive research to warrant its justification. This dissertation examines Gülen's view on Sufism in order to understand how Sufism manifests itself in contemporary contexts, addressing what Sufism means in the contemporary world. Viewing Sufism as a dynamic discipline interacting with given contextual conditions, I primarily argue that there are distinctive characteristics of Sufism that appeal to the contemporary world enough to allow Sufism to resurface; it is necessary to identify those characteristics to understand the nature and role of Sufism in contemporary Islam. Gülen's Sufism, as an outcome of its interaction with a contemporary context, provides a better understanding of the characteristics in a way that it represents one of the contemporary manifestations of Sufism.
Temple University--Theses
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Brusi, Frédéric. « Sufiland - Everyday life with the living dead in Upper Egypt ». Thesis, Stockholms universitet, Avdelningen för mellanösternstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-120641.
Texte intégralRésumé :
This paper describes how everyday muslims with no formal (or weak) affiliation to sufi brotherhoods in Upper Egypt practice and relate to sufism as a grand scheme or larger islamic tradition. The thesis highlights the importance of islamic sainthood in everyday religion, whereby the saintly dead are regarded as acting intermediaries between the divine and the worldly realms. Saints, holy people and blessed places are given agency through divine blessings, thus allowing villagers to partake in a larger islamic tradition through the mediation of– or cult connected to saints. This paper intends to demonstrate that an islamic concept of sanctity in muslim environments does not only exist historically, but is central to the contemporary religious landscape of Upper Egypt.
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Gipson, Bruce Yasin. « MAQASID AL-SHARI'AH AS A METHODOLOGY FOR TAJDID A RETURN TO THE SPIRIT OF THE QUR'AN AND THE SUNNAH OF HIS MESSENGER (SAAS) ». Master's thesis, Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/165959.
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ReligionM.L.A.
The intention of this thesis is to demonstrate the necessity to revisit and utilize the principles, purposes and objectives (Maqasid) of the Qur'an and Sunnah as the methodology to expose erroneous beliefs that have pervaded the religion of Islam past and present. According to the Qur'an and the Sunnah of the Prophet, the religion would become corrupted. Conversely, Allah Most High vows to protect the religion of Islam and the Sunnah of the Prophet through human agency. This thesis will articulate the styles of deviation that have been mentioned within the Qur'an and Sunnah and will propose the system of maqasid as a necessary corrective to maintain faithfulness in lieu of the prevalence towards deviation. The religion of Islam has historically been contaminated through literalism, divergent beliefs and practices, corruption of the Sunnah and incorrect legal judgments (ijtihad). The exoteric aspect of the religion has been obsessively exaggerated while the esoteric (tasawwuf), or the spiritual aspect of the heart has been condemned as an innovation. Renewal (tajdid) of the religion is a perpetual obligation on the Muslims to return to the objectives or the maqasid of revelation. I propose the knowledge and application of the principles, purposes and objectives (Maqasid al-Shari'ah) of the Qur'an coupled with the maqasid of the Prophetic Sunnah is the illuminating methodology for tajdid. I will demonstrate that revisiting disputed fatawa, fiqh and hadiths through the prism of Maqasid al-Shari'ah is the most logical methodology to expose fallacious beliefs from antiquity and clarify contemporary deviations propagated with the advent of mass literacy.
Temple University--Theses
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Bria, Gianfranco. « Les réseaux Soufi entre demande de sainteté et recherche de valeurs dans l'Albanie contemporaine ». Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0023/document.
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Le but de ce travail est d'analyser le processus de renaissance du culte religieux soufi dans la période postsocialiste dans l’Albanie contemporaine. Particulièrement, je propose de comprendre : l'influence de l'idéologie communiste et de la sécularisation sur les croyances, les comportements, les connaissances et les institutions religieuses; les différences sociales et territoriales du phénomène; le processus de reconstruction de l'autorité charismatique soufi dans la période postsocialisteThe aim of this work is to analyze the post-socialist rebirth process of Sufi worship in contemporary Albania. Particularly, I propose to understand: the influence of communist ideology and secularization toward beliefs, religious behavior and doctrinal knowledge; the social and territorial differences of Sufi phenomenon; the rebuilding process of Sufi charismatic authority in the post-socialist period
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Fabbri, Renaud. « Frithjof Schuon the shining realm of the pure intellect / ». Oxford, Ohio : Miami University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1175881809.
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Stenberg, Carl-Johan. « Religiös feminism och sufism : en hermeneutisk analys av sufisk teologi ». Thesis, Uppsala universitet, Religionshistoria, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296208.
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Mechelfekh, Messaouda. « L'Islam spirituel contemporain au travers d'Internet : interactions, modélisation et prospective ». Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAC020.
Texte intégralRésumé :
À l’ère numérique, la société vit des mutations radicales. Internet et les autres technologies de l’information ont un retentissement majeur et croissant sur la plupart des composantes sociétales, dont le religieux. La spiritualité musulmane, composante du patrimoine culturel mondial, est elle aussi impliquée dans cette digitalisation effrénée. Ainsi, les réseaux sociaux, les forums de discussion et l’accès à Internet en mobilité influencent la trajectoire du soufisme. Les défis qui lui sont posés sont multiples. Leur analyse et la mise en perspective de l’islam spirituel contemporain au travers d’Internet nous permettent de mieux saisir les liens entre spiritualité et virtualité, entre technologies et religion, et, par là même, d’entrevoir des champs de recherche interdisciplinaires inédits. Au-delà de la spiritualité, nous nous intéressons aux parallèles que l’on peut dresser entre Internet et les activités qui comportent une initiation, un accompagnement, une formation ou un apprentissageIn this digital era, society is undergoing radical changes. Internet and other information technology are having major and growing repercussions on most societal components, including religion. Muslim spirituality, a component of the world’s cultural heritage, is also involved in this frantic digitalisation. Thus social networks, discussion forums and mobile Internet access are influencing the path Sufism is taking. The challenges facing it are multiple. Analysing them and putting into perspective modern, spiritual Islam through the Internet enables us to better grasp the links between spirituality and virtuality, between technology and religion, and at the same time glimpse at new, interdisciplinary fields of research. Beyond spirituality, we explore the parallels that can be made between the Internet and activities including initiation, support, training or apprenticeships
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Holm, Filip. « Sounds of Mouridism : A study on the use of music and sound in the Mouridiyya ». Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30606.
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The use of music in religious traditions is a complicated subject. Some say it doesn’t have any place in religion while others see it as an essential part of their spiritual life. How one defines music, and indeed religion, can differ greatly but both of these have played an enormous role in our world both historically and today. The relationship between these two subjects is the focus of this study. I aim to analyze how music and sound is used within the Mouridiyya, a Sufi order based mainly in Western Africa, as a religious practice and in what way different forms of music is a way for Mourids in Sweden to connect with their native culture and religion in a society that is in many ways very different. The study is based on interviews and field observations and will explore themes like music as transcendence, the contents of the music, attitudes toward “secular” or more popular, contemporary forms of music as well as gender roles and segregation. I have visited one Mourid group in Stockholm and the study will be based entirely on them. To say something more general about Mouridism or Sufism are generalizations I am not prepared to make, but some of the findings do open up for these kinds of discussions and hopefully this will be but one small step into a fairly uncharted academic field of “religious music”.
Livres sur le sujet "RELIGION / Islam / Sufism"
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Howell, Julia Day, et Martin van Bruinessen. Sufism and the 'modern' in Islam. London : I.B. Tauris, 2013.
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Ali-Shah, Omar. Sufism as therapy. Paris, France : Tractus Books, 1995.
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Ali-Shah, Omar. Sufism as therapy. Reno,Nv : Tractus Books, 1995.
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Nicholas, Heer, Honerkamp Kenneth Lee 1947-, Ḥakīm al-Tirmidhī, Muḥammad ibn ʻAlī, d. ca. 932., Sulamī, Muḥammad ibn al-Ḥusayn, d. 1021. et Sulamī, Muḥammad ibn al-Ḥusayn, d. 1021., dir. Three early Sufi texts. Louisville, KY : Fons Vitae, 2003.
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Nicholas, Heer, Honerkamp Kenneth Lee 1947-, Ḥakīm al-Tirmidhī, Muḥammad ibn ʻAlī, d. ca. 932., Sulamī, Muḥammad ibn al-Ḥusayn, d. 1021. et Sulamī, Muḥammad ibn al-Ḥusayn, d. 1021., dir. Three early Sufi texts. Louisville, KY : Fons Vitae, 2003.
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Chittick, William C. Sufism : A short introduction. Oxford : Oneworld, 2000.
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Schimmel, Annemarie. Mystical dimensions of Islam. Chapel Hill : University of North Carolina Press, 1990.
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Schimmel, Annemarie. Mystical dimensions of Islam. Lahore : Sang-e-Meel Publications, 2006.
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Sayyidu, Jī Em. Religion and reality. 2e éd. Lahore : Fiction House, 2012.
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Pallavicini, Abd-al-Wâhid. L' islam intérieur : La spiritualité universelle dans la religion islamique. Paris : Bartillat, 1995.
Trouver le texte intégralChapitres de livres sur le sujet "RELIGION / Islam / Sufism"
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Sedgwick, Mark. « Secrecy in Islam, Sufism, and Shiʿism ». Dans The Routledge Handbook of Religion and Secrecy, 104–19. London : Routledge, 2022. http://dx.doi.org/10.4324/9781003014751-10.
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Sumbal, Saadia. « Reformist Islam and Sufism ». Dans Islam and Religious Change in Pakistan, 47–75. London : Routledge, 2021. http://dx.doi.org/10.4324/9781003119364-2.
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Mbow, Penda. « Women in Islam : Between Sufism and Reform in Senegal ». Dans The Wiley-Blackwell Companion to African Religions, 338–54. Chichester, UK : John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch23.
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Sumbal, Saadia. « Migrant Sufis and ‘rooting’ of Islam (ca. 1600–1900) ». Dans Islam and Religious Change in Pakistan, 22–46. London : Routledge, 2021. http://dx.doi.org/10.4324/9781003119364-1.
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Bennett, Clinton. « Promoting social and religious harmony ». Dans Cultural Fusion of Sufi Islam, 72–91. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series : Routledge studies in religion : Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-4.
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Roberts, Allen F., et Mary Nooter Roberts. « Sufi Arts : Engaging Islam through Works of Contemporary Art in Senegal ». Dans The Wiley-Blackwell Companion to African Religions, 417–29. Chichester, UK : John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch29.
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Akhtar, Parveen. « From Cultural Religion to Political Islam and the Revival of Sufi Traditions ». Dans British Muslim Politics, 150–74. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137275165_8.
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Weller, Paul. « Islamic Spirituality and Social Processing ». Dans Fethullah Gülen’s Teaching and Practice, 115–52. Cham : Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97363-6_4.
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AbstractWeller starts by discussing the evident historical and sociological insecurity of many contemporary Muslims. He also identifies a sense of theological insecurity, some of the roots of which he locates in an “Heroic” tradition of Islam that has shaped a combative and reactive hermeneutic. By contrast with such stories, Fethullah Gülen’s hermeneutics are centrally rooted in the narratives of Muhammad and his first Companions. Weller furthermore explains how the spirituality promoted by Gülen centres around the Sufi emphases on love and the idea of the ‘true human.’ These are then explored in engagement with Gülen’s expansive approach to human (including religious) freedom; his stance against claimed theocracies and in support of democracy; and finally, the challenge that his hermeneutics brings to the conflation of Islam and terror in the mind of the general public as well the legitimacy of an association between the two in the worldview of some Muslims.
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Cole, Juan. « Wishing Peace on Persecutors in Islam : Classical Qur’ān Commentaries (Sufi and Rationalist) on Al-Furqān 25:63–64 ». Dans Peace Education and Religion : Perspectives, Pedagogy, Policies, 127–40. Wiesbaden : Springer Fachmedien Wiesbaden, 2022. http://dx.doi.org/10.1007/978-3-658-36984-2_7.
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Al-Kawakibi, Abdul Rahman. « Tyranny and Religion ». Dans The Nature of Tyranny, traduit par Amer Chaikhouni, 17–36. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197631959.003.0003.
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Tyranny deviates religion from its important social role to supporting the dictator. Tyrants encourage Sufism. The tyrant uses divine right, sacred names and features to support his oppression of the nation. The author discusses Islam, God, and similarities and differences between political and religious tyrannies.
Actes de conférences sur le sujet "RELIGION / Islam / Sufism"
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Aslandogan, Y. Alp. « PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS : FROM GHAZALI TO GÜLEN ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.
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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
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Uygur, Selcuk. « “ISLAMIC PURITANISM” AS A SOURCE OF ECONOMIC DEVELOPMENT : THE CASE OF THE GÜLEN MOVEMENT ». Dans Muslim World in Transition Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/kwkz8938.
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Turkey has been going through significant transformations over the last two decades, which might be studied under diverse rubrics. The focus in this paper is on the emergence of a new bourgeoisie that is overwhelmingly religious; its aim is to describe the motives behind the at- titudes of religious business people and to discuss the contribution of the Gülen movement. The paper begins by clarifying relevant concepts that appear vague – such as ‘Islamic Puritanism’ and ‘Islamic work ethic’ – following the particular interpretation by Wilhelm Hennis of Max Weber’s familiar ‘Protestant ethic’ thesis. Rather than looking for mechani- cal causal relationships, this paper focuses on life goals and ways of living and discusses the Gülen movement’s contribution to the way of living related to economic activities. (The movement is considered as a new interpretation of Islam – Turkish and strongly influenced by Sufism.) Next, the institutional and moral sources enabling an enterprise culture are dis- cussed. This paper considers the transformation in Turkey to be securely founded on the moral sources and suggests that Turkish Islam might be considered as a source enabling a particular type of entrepreneurs, and that this type is helpful to Turkey’s modernisation project as it anticipates membership of the European Union.
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Maigre, Marie-Elisabeth. « THE INFLUENCE OF THE GÜLEN MOVEMENT IN THE EMERGENCE OF A TURKISH CULTURAL THIRD WAY ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mxux7290.
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This paper aims to understand the role of Fethullah Gülen’s movement in the emergence of the new Islamic culture in Turkey. Among the Islamic dynamics that emerged in the 80s, the movement based on Gülen’s ideas is unique not in that it spread through an intellectual, healthcare and media network – this is true of other Sufi communities – but in its develop- ment of an effective educational programme now comprising more than 300 schools around the world. In the 1990s, this movement favoured a ‘Turkish Islam’ encompassing the principles of de- mocracy and moderation, and so rejected the radical ideals of Necmettin Erbakan’s Refah party. After the 1997 ‘soft coup’ removed the Erbakan government, pro-Islamic businesspeo- ple became more disinclined to support a party that could threaten their business interests. A reformist branch led by Istanbul mayor, Recep Tayyip Erdoğan, began to adopt the principles of democracy and religious freedom as part of a new political argument, and eventually won the general elections of November 2002. It seems that three actors – the Islamist reformists, the businessmen, and Gülen’s followers – converged around the common concepts of Turkish Islam, Conservative Democracy, and Business to re-elaborate the cultural content of the Islamic movement with a more Western- democratic and capitalist orientation. The phrase ‘Islam de marché’, coined by Patrick Haenni, refers to the culture, born of globalisation, in which business success is efficiently used to translate thinking or religious beliefs into something practical and derive some cul- tural influence from association with the state. Fethullah Gülen, whose movement is a paradigm of these new approaches, could be consid- ered a far-sighted visionary since he anticipated the need for Turkish people, whether secular or Islamist, to adapt to the present times, and the strong potential of globalisation to diffuse his vision of Islam.
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Vicini, Fabio. « GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.
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MAȚOI, Ecaterina. « TEHREEK-E-LABBAIK PAKISTAN (TLP) : A RISING EXTREMIST FORCE, OR JUST THE TIP OFA LARGER RADICALISED ICEBERG IN THE AFPAK REGION ? » Dans SCIENTIFIC RESEARCH AND EDUCATION IN THE AIR FORCE. Publishing House of “Henri Coanda” Air Force Academy, 2022. http://dx.doi.org/10.19062/2247-3173.2021.22.26.
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As if Afghanistan’s recent takeover by the Taliban was not a sufficiently significant development in the AfPak region, reports indicate that Pakistan’s largest sect, the Barelvi, becomes increasingly militant and aggressive by the day. Since another important movement for the history of Pakistan - the Deobandi - has generally dominated the violence scene in Pakistan starting with the Soviet invasion of Afghanistan, this trend within the Barelvis is a rather new one, and deserves extensive attention keeping in mind the recent regional developments. Taking a brief look at the history of the region to identify possible causes that may underlie the radicalization of the Tehreek-e-Labbaik Pakistan group, it is noticeable that emergence of Barelvi and Deobandi sects in the first part of 19th century was part of a larger movement to revive Islam in the Northern part of India, but in different manners: while the Deobandi kept close to the Hanafi Sunni teachings in a strictly manner, the Barelvi sect – developed itself mostly on a Sufi legacy, as part of a larger Folk Islam inherited from the Mughal Empire, despite being itself affiliated with the Hanafi school. The differences between the two movements became critical from a political, security and social point of view, especially after the division of British India in 1947, into two states: a Muslim one – present day Pakistan, and a Hindu one - present day India, of which, the first, became the state entity that encompassed both Hanafi revivalist movements, Deobandi and Barelvi. Therefore, this research is aiming to analyse the history of Barelvi movement starting with the British Raj, the way in which Pakistan was established as a state and the problems that arose with the partition of the former British colony, the very Islamic essence of the new established state, and the potential for destabilization of Barelvi organisations in an already prone to conflict area. Consequently, the current research aims to identify the patterns of latest developments in Pakistan, their historical roots and causes, main actors active in religious, political and military fields in this important state-actor from the AfPak region, in order to project Barelvi recent in a defined environment, mainly by using a historical approach.
Rapports d'organisations sur le sujet "RELIGION / Islam / Sufism"
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, octobre 2020. http://dx.doi.org/10.47816/01.001.20.
Texte intégralRésumé :
Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).