Letteratura scientifica selezionata sul tema "Islam et Soufisme"
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Articoli di riviste sul tema "Islam et Soufisme":
El Khachab, Walid. "Un cinéma soufi? Islam, ombres, modernité". Cinémas 11, n. 1 (26 ottobre 2007): 133–49. http://dx.doi.org/10.7202/024838ar.
Valdinoci, M. "Soufisme, religion et medecine en Islam indien * By FABRIZIO SPEZIALE". Journal of Islamic Studies 23, n. 3 (18 luglio 2012): 377–81. http://dx.doi.org/10.1093/jis/ets064.
Bria, Gianfranco. "musulmans albanais entre enjeux locaux et perspectives globales". Journal of Arabic and Islamic Studies 23, n. 2 (23 gennaio 2024): 255–78. http://dx.doi.org/10.5617/jais.10874.
Colleyn, Jean-Paul. "Piga, Adrianna (dir.). – Islam et villes en Afrique au sud du Sahara. Entre soufisme et fondamentalisme". Cahiers d'études africaines 46, n. 182 (28 giugno 2006): 484–86. http://dx.doi.org/10.4000/etudesafricaines.6008.
Gaudeul, Jean-Marie. "Alberto Fabio Ambrosio , Vie d’un derviche tourneur , Doctrines et rituels du soufisme au XVII e siècle. CNRS Editions, 2010, 403 pages, 29 €, Alexandre Papas , Mystiques et vagabonds en islam , Portraits de trois soufis qalandar. Cerf, 2010, 339 pages, 35 €". Études Tome 414, n. 5 (19 maggio 2011): XXXVI. http://dx.doi.org/10.3917/etu.4145.0697aj.
Hamayon, Roberte N. "Des usages de « jeu » dans le vocabulaire rituel du monde altaïque". Études mongoles et sibériennes 30, n. 1 (1999): 11–45. http://dx.doi.org/10.3406/emong.1999.1207.
Roberts, Allen F., e Mary Nooter Roberts. "L'aura d'Amadou Bamba. Photographie et fabulation dans le Sénégal urbain". Anthropologie et Sociétés 22, n. 1 (10 settembre 2003): 15–40. http://dx.doi.org/10.7202/015520ar.
Valdinoci, Mauro. "Fabrizio Speziale. Soufisme, religion et médecine en Islam indien". Abstracta Iranica, Volume 32-33 (1 dicembre 2013). http://dx.doi.org/10.4000/abstractairanica.40641.
-, Imane, e Ibrahim -. "La contribution des valeurs dans la diffusion de l’islam en Afrique Le soufisme comme modèle". International Journal For Multidisciplinary Research 5, n. 5 (26 settembre 2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i05.6734.
Auffray, Danièle. "Le prince Babur et le pouvoir des mots". Slovo The autobiographical..., Beyond the steppes of Central... (6 aprile 2017). http://dx.doi.org/10.46298/slovo.2017.3250.
Tesi sul tema "Islam et Soufisme":
Mansourian, Jacqueline. "Le soufisme et son enseignement". Paris 5, 1993. http://www.theses.fr/1993PA05H089.
The spiritual world generally known under the name tasawwuf or sufism is the interior dimension of islam religion. And as the holy sha'riat of islam, founds its origine in coran. Initiation into the sufi path is to achive a set of the spiritual stations, which are covered by the assistance of the spiritual master (sheykh), in order to reach the union the god. It is interior itinery which never prepares one to obtain a profession or professionaly obligations. However, the influence of the certains tariqah in the society can not be neglected ; such as all formes of arts, riguer applied in the respect of islamic rules or political influences
Speziale, Fabrizio. "Soufisme et sciences médicales en Inde". Paris, EHESS, 2002. http://www.theses.fr/2002EHES0008.
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.
The 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
Rahma, Zainal-Abidine Gontard Marc. "L'errance dans l'oeuvre de Meddeb entre islam, soufisme et Occident lecture d'un interculturel du possible /". Rennes : Université Rennes 2, 2008. http://tel.archives-ouvertes.fr/tel-00268244/fr.
Rahma, Zainal-Abidine. "L’errance dans l’oeuvre de Meddeb entre islam, soufisme et Occident : lecture d’un interculturel du possible". Rennes 2, 2008. http://tel.archives-ouvertes.fr/tel-00268244/fr/.
This paper will examine the intercultural link between Islam and the West through the notion of wandering in Abdelwahab Meddeb’s work. The correlation between “errance” and interculturality will be explored under three perspectives taken from Meddeb’s work: autobiography, writing and tasawwuf. The very author personifies interculturality with his dual-genealogy, Arab-Muslim and Western. His two centers are Ibn ‘Arabi and Dante, hence the interest of the autobiographic inscription and the notion of “errance” in his work. This perspective reveals the heterogeneity of this autobiography. Meddeb exhibits the multiple components of his character’s personality and thereby underlines how the essence of identity evokes mixed origins. Identity is not qualified as monolithic but rather as becoming and moving. The character’s cosmopolite genealogy leads to the inscription of “errance” in the writing process. How does the narrative evolve through linguistic, cultural and religious references? Driven by his dual-genealogy, the narrator draws his writing material from his different senses of belonging and references. For instance, the character’s porous identity enables us to analyze the evocation of wine at the standpoint of mystic Sufism. A reading of Islam and Sufism will finally be offered in relation with “errance”. Precise examples taken from Meddeb’s work as well as texts from Sufism and the Koran demonstrate how “errance” fills the Mahometan religion. From cosmogony to concrete rituals, all seems to converge towards “errance”. Therefore built within and around “errance”, Islam and Sufism seem particularly adapted to the trial of interculturality
Cissé, Blondin. "Communautés confrériques et espace public démocratique : contribution à une critique du paradigme unificateur en politique". Paris 7, 2006. http://www.theses.fr/2006PA070051.
To advance the concepts of confreric communities and démocratic public space in order to examine the reports which they maintain and refewer these ratios with a space indicated here like Senegal, it always to wonder whether a space of the policy can emerge inside space confreric. Whereas the confreric community is the place where a subject continues which sets up public space in a common good centererd on the postulate of the identity, political public space is the field of an activity. Can the construction of a démocratic public space be engaged starting from the place of stating of the religious and/or confreric communities? This search of the policy constitutes one of the large axes of Islamic philosophy through the deconstruction of interpretation literalistic an legalitarists of Coran even the assertion of the homo islamicus. Against the doctrines of the fusional destruction in the divine principle, Muhammad Iqbal affirms a philosophy of the action. By inviting us, also, to break all the idols of the tribe, the caste and the antiques habits who connect the men, Iqbal deterritorialise it oneself of the field of the Community rooting towards the space of the cosmopolitic opening. For the corrupting experiments of the intern dynamism of Islam, Iqbal substitutes experiments likely to found a new beginning. Don't logics of transfigurations which characterize Senegalese space confrérie announce the conditions of revival of an Islamic humanism cosmopolitic - happy alternative to current fundamentalisms - carried by a consistent political subjectivity? Our thesis answers by the affirmative
Rahma, Zainal-Abidine. "L'errance dans l'oeuvre de Meddeb entre islam, soufisme et Occident : lecture d'un interculturel du possible". Phd thesis, Université Rennes 2, 2008. http://tel.archives-ouvertes.fr/tel-00268244.
Kadiri, Mohammed. "Les Zaouias au Maroc : fonction religieuse et rôle politique". Perpignan, 2002. http://www.theses.fr/2002PERP0418.
We can not reflect on Islam, in its current state in Morocco, without apprehending its history, forms and representations. Our work is centred on the model of Zaouias as mystical institutions which constitute the historical expression of certain representations and practice of Islam. Zaouias is, indeed, one of the basic elements and, the historical matrix of the social, religious and cultural organization of Morocco. In all Moroccan history, Zaouias, a major social demonstration of the religious fact, represented the decisive actors of the political, religious and social scene. Their functions are not limited to only one field, they act as the typical example of multifunctional institutions. Currently, the existence of Zaouias confirms the capacity to be adapted to a society undergoing effects of modernization. If they do not any more have the monopoly of the religious direction of society and catch in social contribution, they recruit, however, disciples on all the levels of society. Zaouias continue to transmit a religious culture also claiming to reform the society ; admittedly, they belong to the religious component and the Moroccan patrimony. They are also a determining factor in the religious field dominated by the monarchy
Vimercati, Sanseverino Ruggero. "Fés, la ville et ses saints : Tradition spirituelle et héritage prophétique". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3005.
Sainthood, spiritual tradition and prophetic heritage: these are the key concepts for understanding the unique role that the city of Fez has played throughout its history as a centre of spirituality, a sacred place and as city of saints. The hagiographic literature portrays an image of the city and of the actors of its spiritual life which highlights the city's sacred vocation and its providential role in the history of salvation. As a city which, having been founded by a temporal, natural and spiritual heir of the Prophet, is considered blessed and because of it being a major centre of science, Fez never ceased to attract men of God. Impregnated and inspired by the aura of the city, by its sacred patrimony and its unique destiny, the saints permeate it in turn with the holy presence of which they are the mediators. They integrate themselves into a spiritual tradition which they reconstitute and revivify constantly by actualizing the prophetic legacy, that is, the founding element of the original vocation of Fez and the constitutive element of sainthood and even of the sacred. Through their personality, their teaching and their mere presence they adapt this legacy to the different political and socio-cultural contexts. The first part of the thesis studies the hagiographical tradition of Fez, the second part follows the evolution of the types of saints in history whereas the third part analyses the modalities and the manifestations of sainthood as well as its relation to the city
Nhaila, Naïma. "Folie et sainteté au Maroc : exemple des Mejdoubine". Bordeaux 2, 2001. http://www.theses.fr/2001BOR20913.
This thesis concerns the study of the relationship between the foolishness and the holiness in the Moraccan society. We have illustrated this hypothesis with reference to the individuals known as the Mejdoubine, who have both foolish and holy characteristics. To demonstrate this hypothesis, it is necessary to divide the thesis into the following 3 points : in the first point, we have defined the foolishness and the holiness in the Moroccan society. These 2 notions guide this thesis from the beginning to the end. However, the 2nd point is designated to the study of the holiness and foolishness in the Mejdoubine homelands. It contains both a thoretical and empirical approach concerning these sometimes foolish and holy individuals. In conclusion, the 3rd point analyses the soufis people who are considered foolish and holy exactly like the Mejdoubine. Although they share many similiarities, it is certain that the soufis characteristics stem from extreme holiness
Libri sul tema "Islam et Soufisme":
Murtaz̤avī, Jamshīd. Soufisme et psychologie. Monaco: Editions du Rocher, 1989.
Ali-Shah, Omar. Soufisme et thérapie. Paris: Guy Trédaniel, 2003.
Belabbes, Said Benchekroun. L'homme témoin de l'univers: Sciences et soufisme. [Fès]: [Publisher not identified], 2014.
Ambrosio, Alberto Fabio. Soufisme et christianisme: Entre histoire et mystique. Paris: Les Éditions du Cerf, 2013.
Kahale, Joseph Elie. Le soufisme et l'amour divin. [Paris?]: Alteredit, 2002.
Khaldūn, Ibn. La voie et la loi, ou, Le maître et le juriste. Paris: Sindbad, 1991.
Piga, Adriana. Islam et villes en Afrique au sud du Sahara: Entre soufisme et fondamentalisme. Paris: Karthala, 2003.
Papas, Alexandre. Soufisme et politique entre Chine, Tibet et Turkestan: Étude sur les Khwajas Naqshbandis du Turkestan oriental. Paris: Librarie d'Amérique et d'Orient, Jean Maisonneuve successeur, 2005.
Moumouni, Seyni. Vie et œuvre du Cheik Uthmân Dan Fodio, 1754-1817: De l'Islam au soufisme. Paris: Harmattan, 2008.
Mohamed-Sahnoun, Djaffar. La perception mystique en islam: Essai sur les origines et le développement du soufisme. Paris: Publibook, 2009.
Capitoli di libri sul tema "Islam et Soufisme":
Gasparini, Philippe. "Islam : l’apogée du soufisme". In Chroniques de la foi et du doute, 283–302. Presses universitaires de Lyon, 2020. http://dx.doi.org/10.4000/books.pul.34207.
"Adab et éthique dans le soufisme. Quelques constats et interrogations". In Ethics and Spirituality in Islam, 45–62. BRILL, 2017. http://dx.doi.org/10.1163/9789004335134_003.
"Modèle prophétique et modèle de sainteté dans le soufisme ancien". In The Presence of the Prophet in Early Modern and Contemporary Islam, 229–43. BRILL, 2021. http://dx.doi.org/10.1163/9789004466739_010.
"Chapitre Premier. Aux Origines Anatoliennes Du Mouvement De Bedreddîn : Soufisme Et Universalisme Dans Le Sultanat Seldjoukide D'Asie-Mineure Au Treizième Siècle". In Islam mystique et révolution armée dans les Balkans ottomans, 5–34. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233631-003.
"Chapitre Deuxième. Vie Et Mort Du Cheikh Bedreddîn De Samavna (760/1358-59, 819/1416) : Soufisme Et Universalisme Dans Le Sultanat Ottoman Medieval". In Islam mystique et révolution armée dans les Balkans ottomans, 35–92. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233631-004.
"Shādhilisme et malāmatisme : l’éthique soufie d’un maître ifrīqiyen d’après les Manāqib du cheikh ʿAbd al-Wahhāb al-Mzūghī (m. 675/1276)". In Ethics and Spirituality in Islam, 479–503. BRILL, 2017. http://dx.doi.org/10.1163/9789004335134_019.
"Le livre pour guide : éthique (adab) et cheminement spirituel (sulūk) dans trois manuels soufis d’époque ottomane (Al-Sayr wa-l-sulūk de Qāsim al-Khānī m. 1697, Tuḥfat al-sālikīn de Muḥammad al-Samanūdī m. 1785 et Tuḥfat al-ikhwān d’Aḥmad al-Dardīr m. 1786)". In Ethics and Spirituality in Islam, 520–44. BRILL, 2017. http://dx.doi.org/10.1163/9789004335134_021.