Relevant bibliographies by topics / Islam - Sufi

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Islam - Sufi'

Author: Grafiati
Published: 4 June 2021
Last updated: 23 February 2023

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Journal articles on the topic "Islam - Sufi"

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Sururin, Sururin. "Perempuan dalam Lintasan Sejarah Tasawuf." Ulumuna 14, no. 2 (November 5, 2017): 299–322. http://dx.doi.org/10.20414/ujis.v14i2.219.

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A widely presumption holds that Sufism is a male domain. The claim may be not totally misleading since many references that exist up to the present support this assumption. A great number of stories and scholarly works are dominated and authored by male sufis. Almost none of female sufi left a crucial legacy in the field, except the stories of female sufi piety narrated by male sufi scholars. However, this study challenges this assumption, contending that female sufis have played roles since the beginning of Islam up to the medieval periods. The study attempts to describe such roles. It also sheds light on their role in sufi organization (tarekat) up to the present time in Indonesia. The discussion starts by elucidating female sufi figures throghout the history of sufism in Islam and then the discussion of female sufis in Indonesia follows.
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Yahya, M. Wildan, and Munawar Rahmat. "MODEL PEMBELAJARAN TIPOLOGI MAZHAB (ISLAM-SUFI DAN ISLAM-SYARI'AT) DALAM PENDIDIKAN AGAMA ISLAM DI PERGURUAN TINGGI." TARBAWY : Indonesian Journal of Islamic Education 7, no. 1 (May 30, 2020): 1–20. http://dx.doi.org/10.17509/t.v7i1.23926.

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Abstract. In Sufi order (tarekat), Islam-Sufi is the practice of Islam that is bound in the teacher-student relationship. Can Islam-Sufi be implemented in universities? The study aims to examine the effectiveness of the madhhab typology learning models (Islam-Sufi and Islam-Syari’at) to improve the understanding and tolerance of madhhab among students. This research uses the RD approach. The initial stage of testing the limited model at Universitas Islam Bandung (UNISBA) and Universitas Pendidikan Indonesia (UPI). The results of the study show that the learning model of madhhab typology is effective in increasing students’ understanding and tolerance of the diversity madhhabs. Before lecturing, students looked at Sufism as foreign entity influenced by non-Islamic teaching. But after lectures (six times meetings), they mostly accepted and argued that Sufism had a strong basis from the Quran, the Sunnah, and the practice of pious Ulamas. Abstrak. Dalam tarekat, Islam-Sufi adalah pengamalan Islam yang diikat dalam hubungan guru-murid. Bisakah Islam-Sufi diimplementasikan di universitas? Penelitian ini bertujuan untuk menguji efektivitas model pembelajaran tipologi mazhab (Islam-Sufi dan Islam Syari’at) untuk meningkatkan pemahaman dan toleransi bermazhab di kalangan mahasiswa dalam perkuliahan Pendidikan Agama Islam. Penelitian ini menggunakan pendekatan RD. Tahap awal uji-coba model dilakukan secara terbatas di Universitas Islam Bandung (UNISBA) dan Universitas Pendidikan Indonesia (UPI). Hasil penelitian ini menunjukkan bahwa model pembelajaran tipologi mazhab (Islam-Sufi dan Islam-Syari’at) terbukti efektif dalam meningkatkan pemahaman dan toleransi mahasiswa terhadap mazhab yang berbeda. Sebelum perkuliahan mahasiswa umumnya memandang asing Islam-Sufi. Bahkan sebagian kecil dari mereka kurang menerimanya dengan tuduhan Islam-Sufi sebagai pengaruh non-Islam. Tetapi setelah perkuliahan (enam kali tatap muka), mereka kebanyakan menerimanya dan berpendapat bahwa Islam-sufi memiliki basis yang kuat dari Al-Quran, Al-Sunnah, dan praktek para Ulama saleh.
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Yuslia Styawati. "MENGENAL TAREKAT DI DUNIA ISLAM." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 5, no. 1 (August 26, 2020): 63–86. http://dx.doi.org/10.53429/spiritualis.v5i1.61.

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Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as sufis grouping consisting of people committed to practice the teaching of their religion.This article tries to describes these sufis grouping and their doctrins. Such as Qadiriah, Syadziliyah and Syattariyah.
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Ngadiman and Kholid Mawardi. "Integrasi Islam dan Sains Model Tasawuf." COMSERVA Indonesian Jurnal of Community Services and Development 1, no. 11 (March 28, 2022): 927–31. http://dx.doi.org/10.36418/comserva.v1i11.93.

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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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Laskar, Sakir Hossain. "Islam and Sufism in South Asia." ISLAMIC STUDIES 61, no. 3 (September 30, 2022): 331–43. http://dx.doi.org/10.52541/isiri.v61i3.2430.

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In his Lovers of God: Sufism and the Politics of Islam in Medieval India, Raziuddin Aquil studied the role of Sufis in preaching Islam in medieval South Asia. He saw the preaching of Islam in South Asia as a gradual process. Many Sufi orders preached Islam in South Asia from medieval times. Among these Sufi orders, the Chishtī order caught the attention of many scholars of Islamics. Carl W. Ernst and Bruce B. Lawrence also penned a highly acclaimed work Sufi Martyrs of Love: Chishti Sufism in South Asia and Beyond. While Aquil detailed various practices of the Chishtī order and Chishtī saints’ role in various socio-political events that took place in the Delhi Sultanate, Ernst and Lawrence elaborated on the origin, development, practices, and concepts of the Chishtī order. Unlike Aquil, Ernst and Lawrence continued describing the history of the Chishtī order up to the twenty-first century. The purpose of this review essay is to compare and assess these two works with the help of primary and secondary sources.
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Khan, Khurshid. "Charity in Medieval Sufi Islam: Spiritual Dimensions." International Journal of Linguistics, Literature and Translation 4, no. 5 (May 31, 2021): 279–86. http://dx.doi.org/10.32996/ijllt.2021.4.5.31.

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The Early Chishti Sufi Shaikhs from thirteenth and fourteenth century Delhi made critical interventions in the religious lives of the Muslims in South Asia. They cultivated in their adherents the much-needed ethical vision and sensitivity towards the socially marginalized. Yet hardly any attention is paid to the pedagogy of these Sufis on religion and spirituality. Their discourses on their community are documented in their literary works like malfūzāt. Of late, malfūzāt have been studied as a literary genre for the unique processes of their making. But their didactic contents on Islam and their instructions to Sufi initiates have barely been examined. This lacuna stems on account of the usage of these religious texts as fillers for information lacking in court chronicles. The essay studies the pedagogy of the Early Chishtī Shaikhs and as they related to charity in medieval South Asia. It also examines the mechanisms deployed by them to cultivate a philanthropic vision in Muslims in the praxis of faith.
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Mahyuddin, M. Khairi. "The Position of Naqshabandi Order in The Islamic Law by Shaykh Islam Wan Sulaiman Wan Sidek (D.1354h/1935m)." Teosofia 9, no. 2 (October 31, 2020): 129–48. http://dx.doi.org/10.21580/tos.v9i2.7686.

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Sufi Order in the Malay World at 19thcentury is misunderstood as deviant teaching from Islam by some of Malay Muslim society. Reflecting on this, Wan Sulaiman bin Wan Sidek, a shaykh Islam and Malay Sufi scholar at 19th, he played a crucial role in clarifying this issue properly in his Malay Jawi script epistles, namely Fakihah Janiyyah fi Bayan Ma’rifah al-Ilahiyyah al-Mutabaqah Li’ayan al-Shari’ah al-‘Aliyyah and Mizan al-‘uqala wa al-Udaba’. However, some studies from contemporary Malay contested his Sufi's thought, particularly Naqshabandi Order’s position in Islamic law. This study aims to expose Wan Sulaiman’s understanding and justification in Sufis Order, specifically Naqshabandi Order in shariah. This study is a historical and textual analytical study. The finding of this study indicates that Wan Sulaiman’s idea is clear and has strong argumentation from the authentic Sufi sources that show the Sufi Order is legal and has a good position and core teaching in Islamic law.
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Sahib, Muhammad Amin. "Jihad Sufi." KOMUNIDA : Media Komunikasi dan Dakwah 10, no. 01 (June 6, 2020): 98–117. http://dx.doi.org/10.35905/komunida.v10i01.1204.

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This paper explores what the meaning of jihad and Sufi is and how a Sufi jihad. The aim of this research is to correct the wrong understanding of Sufism and Sufi teachings and explain that Sufism in Sufism never lags in jihad with its various aspects. Jihad is all forms of maximum effort for the application of Islamic teachings and eradication of tyranny, both for oneself, society and the universe by not knowing despair, surrender, and strings attached, both through physical struggle, emotions, possessions, energy, and science in order reach the pleasure of Allah Almighty. Being Sufi is a person who tries to purify and decorate himself with commendable qualities to draw closer to Allah. Sufis not only adorn themselves with praiseworthy qualities and mahdhah worship rites only to God Almighty, but a Sufi person is still required to draw closer to Allah swt with jihad efforts such as spiritual jihad, ethical jihad, intellectual jihad and politics. Keyword: Islam; Jihad; Sufi
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Jinan, Mutohharun. "KONTEKS RELIGIO-POLITIK PERKEMBANGAN SUFISME: Telaah Konsep Mahabbah dan Ma’rifah." Profetika: Jurnal Studi Islam 18, no. 1 (June 9, 2017): 64. http://dx.doi.org/10.23917/profetika.v18i1.6354.

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This paper discusses the essence of the concepts of Sufism (Sufism) mahabbah and ma'rifah and how and in what context the concepts of Sufism are formulated. These two concepts are the teachings of Sufism from three Sufi figures namely Rabi'ah al-Adawiyah, Zunnun al-Mishri and al-Gahazali. Can be concluded that the three Sufis in laying the foundations of Sufism teachings did not escape from the context of his time. Rabi'a and Zunnun both live in situations where people are busy taking care of the exoteric things that do not penetrate to the esoteric dimensions of Islam. Both have shifted from the paradigm of worship held by Muslims of his day, from fear of God to love to God. While al-Ghazali lives in a state of contradiction between various Islamic groups. Mahabbah and ma'rifah taught by the three Sufis is the implementation of piety in the process of truth-seeking encompassing plurality and cosmopolitanism in a phase of civilization.Makalah ini membahas hakikat konsep-konsep tasawuf (sufisme) mahabbah dan ma’rifah dan bagaimana dan dalam konteks apa konsep-konsep tasawuf itu dirumuskan. Kedua konsep ini merupaka ajaran tasawuf dari tiga tokoh sufi yaitu Rabi’ah al-Adawiyah, Zunnun al-Mishri dan al-Gahazali. Dapat disimpulkan bahwa ketiga sufi dalam meletakkan dasar-dasar ajaran tasawuf tidak luput dari konteks zamannya. Rabi’ah dan Zunnun sama-sama hidup dalam situasi dimana umat sibuk mengurus hal-hal yang sifatnya eksoteris yang tidak menembus pada dimensi esoteris Islam. Keduanya telah menggeser dari paradigma ibadah yang dipegangi oleh umat Islam di zamannya, dari takut kepada Allah menjadi cinta kepada Allah. Sedangkan al-Ghazali hidup dalam keadaan pertentangan antar berbagai golongan Islam. Mahabbah dan ma’rifah yang diajarkan oleh ketiga sufi merupakan implementasi kesalehan dalam proses pencarian kebenaran yang dilingkupi pluralitas dan kosmopolitanisme dalam suatu fase peradaban.
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Muhammad Khoiri. "Amalan yang Tidak Diperhatikan Kaum Sufi." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 4, no. 2 (August 8, 2020): 211–23. http://dx.doi.org/10.53429/spiritualis.v4i2.53.

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Umat Islam umumnya dan kaum sufi khususnya berpedoman kepada al-Qur‟an dan sunnah nabi. Namun secara umum mereka hanya mementingkan diri sendiri dengan meperbanyak dzikir, dan terkesan kurang kurang memperhatikan kemajuan umat Islam secara umum. Umat Islam saat ini tertinggal jauh akibat melupakan amalan yang seharusnya diprioritaskan oleh umat Islam itu sendiri. Artikel ini membahas tentang amalan yang dilupakan oleh kaum sufi, padahal seharusnya diutamakan. Kesimpulan dari artikel ini adalah kaum sufi lebih banyak menghabiskan waktunya untuk berdzikir dan kurang peka terhadap kemajuan umat Islam. Padahal kemajuan umat Islam itu bisa diraih dengan mengamalkan perintah Allah yang pertama kali turun yaitu dengan membaca dan menulis, bukan berdzikir atau shalat.
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Dissertations / Theses on the topic "Islam - Sufi"

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Kose, Ali. "Conversion to Islam : a study of native British converts." Thesis, King's College London (University of London), 1994. https://kclpure.kcl.ac.uk/portal/en/theses/conversion-to-islam--a-study-of-native-british-converts(1d25f982-fc90-49c0-8a3b-dacdffddc178).html.

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Avanoglu, Ayse Serap. "Veiled Islam: A Deconstructive Sufi Formation." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614393/index.pdf.

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This thesis describes and analyzes the practice of Sufism in a contemporary setting in Ankara from the insider point of view. The research deals critically with various approaches to Sufism in the field of anthropology, and introduces the Sufi scene in Turkey. The subject of the study is a Sufi formation which eludes categories in the field of Sufism, presenting close master/disciple relationships instead of institutional structures and normativity, and avoiding dichotomies such as modern/traditional, sacred/profane or unity/multiplicity. The research focuses on the interaction between its lack of form and the content of this particular Sufi practice, on the levels of the individuals and the group, and contextualizes it within the tradition of Islam. It also analyzes the processes of change occurred in the formation and within individuals during the time with the master and after his death. Plurality, respect for individual and cultural differences, deconstruction of existing categories &ndash
such as being, religion, the self, power and hierarchy-, ambiguity, the processuality and the open-endedness of experience and signification processes are important characteristics of the formation. Participants in the ethnographic research are restricted to the educated middle-class members of the formation. The applied method of research is Multi Grounded Theory enriched with the phenomenological mode of interviewing and collaboration of the members of the formation.
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Massoud, Sami 1962. "Sufis, Sufi ṯuruq̲ and the question of conversion to Islam in India : an assessment." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27956.

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The purpose of this thesis is to analyze the topoi found in various writings on the Indian subcontinent, which depict Muslim mystics, the Sufis, as responsible for the conversion, forced or peaceful, of non-Muslim Indians to Islam. Our analysis of various historiographical traditions produced in the Subcontinent between the eleventh and the twentieth centuries, will show that this image of Sufis qua missionaries is more the result of socio-political considerations (legitimization of imperial order; posthumous images of Sufis in the eyes of different folk audiences, etc.) than the reflection of historical reality. This thesis also examines the processes, most of them indirect, in which Sufis were involved and which on the long run led to the acculturation and to the Islamization of certain non-Muslim groups, thus opening the way for the birth and then consolidation of a Muslim identity.
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Massoud, Sami Gabriel. "Sufis, Sufi ‚ turu‚ q and the question of conversion to Islam in India, an assessment." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37221.pdf.

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Ghafoori, Ali. "Polemics in Medieval Sufi Biographies." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc12127/.

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The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.
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Dahnhardt, Thomas Wolfgang Peter. "Change and continuity in Naqshbandi Sufism : a Mujaddidi branch and its Hindu environment." Thesis, SOAS, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391713.

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Liebeskind, Claudia. "Sufism, sufi leadership and #modernisation' in South Asia since c.1800." Thesis, Royal Holloway, University of London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297169.

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Bria, Gianfranco, Alberto Ventura, and Nahtalie Clayer. "Le reti sufi tra domanda di santità e ricerca dei propri valori nell’Albania contemporena." Thesis, Università della Calabria, 2016. http://hdl.handle.net/10955/1357.

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Liebeskind, Claudia. "Piety on its knees : three Sufi traditions in South Asia in modern times /." Delhi [u.a.] : Oxford Univ. Press, 1998. http://www.loc.gov/catdir/enhancements/fy0606/98903530-d.html.

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Johansen, Julian E. A. "Aspects of Sufi-orientated religious reform in modern Egypt, with special reference to the Muhammadiyyah Shadhuliyyah Order." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335874.

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Books on the topic "Islam - Sufi"

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Tebba, Sudirman. Mengenalkan wajah Islam yang ramah: Sufi-sufi Jawa. Ciputat, Tangerang, Banten: Pustaka irVan, 2007.

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Bahadur, Krishna Prakash. Sufi mysticism. New Delhi: Ess Ess Publications, 1999.

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The Sufi orders in Islam. New York: Oxford University Press, 1998.

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Kabbani, Muhammad Hisham. Angeles revelados: Una perspectiva sufi. Fenton, Mich: Naqshbandi-Haqqani Sufi Order of America, 2006.

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Haq, Muhammad Zaairul. Jalan sufi Ranggawarsita. Bantul: Kreasi Wacana, 2011.

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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., and Sulamī, Muḥammad ibn al-Ḥusayn, d. 1021., eds. Three early Sufi texts. Louisville, KY: Fons Vitae, 2003.

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Kabbani, Muhammad Hisham. Angeles revelados: Una perspectiva sufi. Fenton, Mich: Naqshbandi-Haqqani Sufi Order of America, 2006.

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Kabbani, Muhammad Hisham. Angels unveiled: A Sufi perspective. Chicago, IL: Kazi Publications, 1995.

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Classical Islam and the Naqshbandi Sufi tradition. Washington, DC: Islamic Supreme Council of America, 2003.

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Muhaiyaddeen, M. R. Bawa. Islam & world peace: Explanations of a Sufi. Philadelphia: The Fellowship Press, 2004.

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Book chapters on the topic "Islam - Sufi"

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Rodrigues, Jamila. "The inner Islam." In Sufi Women, Embodiment, and the ‘Self’, 45–66. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429353574-3.

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Ceballos, Manuela. "Calligraphy as a Sufi practice." In Cultural Fusion of Sufi Islam, 149–60. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-8.

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Ross, Eric. "Sufi shrines as material space." In Routledge Handbook of Islam in Africa, 79–91. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367144241-8.

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Alam, Sarwar. "“O beloved my heart longs for thee”." In Cultural Fusion of Sufi Islam, 178–98. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-10.

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Hamid, Ahmad Fauzi Abdul, and Noorulhafidzah Zawawi. "Injecting God into politics." In Cultural Fusion of Sufi Islam, 201–27. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-11.

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Moursi, Abdullah Ramadan Khalaf, and Mohamed A. Mohamed. "Sufism and communism." In Cultural Fusion of Sufi Islam, 228–46. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-12.

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Singh, Nikky-Guninder Kaur. "Tasting the sweet." In Cultural Fusion of Sufi Islam, 33–56. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-2.

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Milani, Milad. "The “Sufism” of Monsieur Ibrahim." In Cultural Fusion of Sufi Islam, 57–71. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-3.

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Bennett, Clinton. "Promoting social and religious harmony." In 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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Kugle, Scott. "Making passion popular." In Cultural Fusion of Sufi Islam, 95–114. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-5.

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Conference papers on the topic "Islam - Sufi"

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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In 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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Maigre, Marie-Elisabeth. "THE INFLUENCE OF THE GÜLEN MOVEMENT IN THE EMERGENCE OF A TURKISH CULTURAL THIRD WAY." In 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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MAȚOI, Ecaterina. "TEHREEK-E-LABBAIK PAKISTAN (TLP): A RISING EXTREMIST FORCE, OR JUST THE TIP OFA LARGER RADICALISED ICEBERG IN THE AFPAK REGION?" In 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.
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Atay, Rıfat. "REVIVING THE SUFFA TRADITION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tbcm7967.

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In Islamic history, one of the most intriguing questions has been the termination of the Suffa School immediately following the Prophet’s demise. As is well known, the Suffa Companions were comprised of mostly single young men who did not have anywhere else to go to. They were provided with shelter and food in the Prophet’s Mosque in Medina. Their sole occupa- tion was to spend all their time with the Prophet, learning and studying. They became so well versed in Islam that most of them were sent as teachers and/or governors to new provinces. The paper claims that today Gülen is seeking to revive the Suffa tradition in two ways. First, by resembling the first Suffa Companions himself. The four guiding principles traced in the lives of the Suffa Companions (single, simple, humble and pious) can be found in the daily life of Gülen. Thus, this paper suggests that Gülen is often mistaken as a Sufi when in fact he can be considered a member of the Suffa. Secondly, Gülen has been consistently provid- ing personal tutelage over the last two decades to hundreds of theology graduate students. Students gain admission to Gülen’s informal school by passing a rigorous exam in Islamic sciences and Arabic. Thereafter awaits them extensive study and an ascetic lifestyle. Students can remain as long as they wish, some for even as long as ten years. Gülen has been known to have had up to 40 students at times, although given his ill-health this number has dropped to 15 in recent years. In their lifestyle, daily programme and efforts post ‘graduation’ these students resemble the first Suffa Companions.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In 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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Garzón, Julián, Íñigo Molina, and Jesús Velasco. "ANÁLISIS ESPACIOTEMPORAL DEL FENÓMENO ISLAS DE CALOR URBANO Y SU RELACIÓN CON FACTORES BIOFÍSICOS EXTRAÍDOS DE IMÁGENES MULTIESPECTRALES USANDO TÉCNICAS PCA — MLR." In Mujeres en ingeniería: empoderamiento, liderazgo y compromiso. Asociacion Colombiana de Facultades de Ingeniería - ACOFI, 2021. http://dx.doi.org/10.26507/ponencia.1567.

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Los estudios que relacionan el creciente fenómeno de urbanización y medio ambiente térmico atraen la mirada de muchos científicos alrededor del mundo. La temperatura de la superficie terrestre es considerada una variable biofísica fundamentales para una amplia variedad de estudios de la atmósfera superficial. El fenómeno de Islas de Calor Urbano Superficial (SUHI) se refiere al aumento térmico de las áreas urbanas frente a las rurales circundantes, asociado a la capacidad de retención de energía calórica de los materiales de construcción. Este estudio investigó la influencia de la urbanización en el entorno térmico urbano, así como las relaciones de la temperatura superficial terrestre con otras variables biofísicas en Cartago-Colombia, usando 37 imágenes de las series Landsat TM/ETM + y OLI/TIRS adquiridas entre 2001 y 2020. La metodología para la caracterización del fenómeno utilizó técnicas estadísticas de Análisis de Componentes Principales (PCA) y Regresión Lineal Múltiple (MLR), que permitieron detectar las tendencias térmicas espaciotemporales y definir el aporte de cada variable sobre el modelo. Se evaluaron las técnicas de Aprendizaje Automático: Support Vector Machine y Random Forest para la identificación de zonas con propiedades térmicas similares. La ciudad ha experimentado un aumento de 2.7 °C entre la última década y la anterior. Los resultados de las métricas de calidad de los clasificadores indicaron que la caracterización del fenómeno fue confiable. La información de los patrones térmicos multitemporales, y la identificación de zonas extremadamente calientes sobre los paisajes urbanos, podrían ser de interés para los planificadores del territorio que buscan minimizar los efectos del fenómeno SUHI.
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Sarricolea Espinoza, Pablo, and Hugo Romero Aravena. "Análisis de los factores condicionantes sobre las temperaturas de emisión superficial en el Área Metropolitana de Valparaíso (AMV)." In International Conference Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2009. http://dx.doi.org/10.5821/ctv.7555.

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Se investiga e indaga sobre los rasgos geográficos y urbanos que determinan la distribución de las temperaturas de emisión superficial en el Área Metropolitana de Valparaíso, la cual presenta topoclimas en su interior que afectan notablemente el campo térmico de la ciudad. Entre dichos rasgos destacan los referidos a la mayor o menor influencia que ejercen sobre las temperaturas la proximidad oceánica, la posición altitudinal, la exposición de laderas, la humedad de suelo, la presencia de áreas verdes, la reflectividad del suelo y las construcciones, los cuales son correlacionados con las temperaturas a través de modelos de regresión múltiple por pasos. La consideración de las estaciones astronómicas de invierno y verano permite establecer notables diferencias entre cómo los factores modifican las temperaturas en ambos periodos del año. Las oscilaciones máximas al paso del satélite Landsat evidencian diferencias de temperatura de emisión superficial de hasta 17,4ºC en verano, mientras que ellas se reducen a 8,8ºC en invierno. En verano los factores que explican mejor la distribución de las temperaturas corresponden a la humedad, reflectividad de suelo, cercanía al mar y las áreas verdes (estas últimas medidas a partir del índice normalizado de diferencias vegetales, NDVI), quedando las comunas de Quilpué y Villa Alemanas sometidas a mayores temperaturas al conformar una macro isla de calor urbana de superficie (ICUs), mientras que el resto de la ciudad se muestra más fría que dicha zona, con excepción del barrio puerto de Valparaíso y Las dunas de Concón; las áreas más frescas de la ciudad coinciden con grandes áreas verdes y naturales situadas en Viña del Mar (Club de Golf Granadilla, Sporting Club y sobre la laguna Sausalito y el Club Naval) y las cumbres de los cerros porteños. Durante el invierno, los factores más representativos de las temperaturas son la reflectividad de suelo, exposición de laderas y densidad de población, concentrándose las ICUs principalmente en el centro de Valparaíso, Concón y los barrios de exposición norte de Viña del Mar (destacando el barrio Gómez Carreño) quedando las comunas de Quilpué y Villa Alemana menos cálidas que el resto de la ciudad. The geographic and urban characteristics are investigated that determine the distribution of the temperatures of superficial emission in the Metropolitan Area of Valparaíso, the one that presents/displays topoclimatology in its interior which they remarkably affect the thermal field of the city. Between the characteristics they emphasize the referred ones to the greater one and smaller influence than exerts on the temperatures the proximity to the sea, the elevation, the aspect, the ground humidity, the presence of green areas, the reflectivity of the ground and the constructions, those that are correlated with the temperatures through models of multiple regression stepwise. One analyzes in the astronomical stations of winter and summer, and significant differences between the factors settle down that modify the temperatures in both periods of the year. The maximum amplitude of urban temperature according to the Landsat satellite demonstrate until 17,4ºC in summer and 8,8ºC in winter. In summer the factors that explain better the distribution of the temperatures correspond to the humidity, the green reflectivity of ground, proximity to the sea and areas (these last measures from the Normalized Difference Vegetation Index, NDVI), being the zones of Quilpué and Villa Alemana put under greater temperatures when conforming a Surface Urban Heat Island (SUHI), and the rest of the city are colder than this zone, with exception of the district port of Valparaíso and the dune fields of Concón; the freshest areas of the city agree with the green and natural areas located in Viña del Mar (Club of Golf Granadilla, Sporting Club, Sausalito lagoon and the Naval Club) and summits of hills. During the winter, the most representative factors of the temperatures are the ground reflectivity, aspect and density of population, concentrating themselves the SUHI mainly in the center of Valparaíso, Concón and the districts of North exhibition of Viña del Mar (emphasizing the district Gómez Carreño) being the zones of Quilpué and Villa A lemana less warm than the rest of the city.
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