Academic literature on the topic 'Sufi teachings'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Sufi teachings.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Sufi teachings"
1
Nusrat, Mustafa, та Sibghatullah Bhutto Dr. "ہندوستان میں سلسلہ چشت کا تعارف اور ارتقاء". AL-MISBAH research journal 4, № 3 (2024): 75–85. https://doi.org/10.5281/zenodo.14455346.
Full textAbstract:
<strong>ABSTRACT</strong> Sufism possesses a prominent place in the propagation of Islam and its basic teachings are the teaching of simplicity with purity and piety. The land of Hind has had been center of Sufiya since centuries and uncountable Sufiz had come here to preach and spent their whole lives in this land till died. Sufism began and evolved with the teachings of Khawaja Hasan Basri and then four major Sufis came into existence, one of which is the Chishtiya Sufi order. It started with Hazrat Ishaaq Shaami, Hazrat Ziauddin Chishti and then spread to the land of India by Hazrat Khawaja Moinuddin Chishti a caliph of Khawaja Usman Haruni. After him, through Khawaja Bakhtiar Kaki, Fariduddin Masood Ganj Shakar, Nizamuddin Auliya and Hazrat Chirag Dehlavi. The Chishti Order has had a lasting impact on the spiritual and cultural landscape of India, promoting a message of love, tolerance, and inclusivity. Its unique teachings were going to influence people across various cultures and religions so it became the largest Sufi order of the subcontinent thanks to Khwaja Noor Mahd Maharavi, Khwaja Muhammad Sulaiman Tunsvi and Khwaja Qamaruddin Sialvi. This paper is comprehensive and detailed study of the introduction and evolution of Chishtiya Sufi order in Hind.<em> </em>
2
Akhmedova, Zebiniso A. "ANTHROPOLOGY AND SUFI ETHICS." Journal of Social Sciences and Humanities Research Fundamentals 3, no. 11 (2023): 55–57. http://dx.doi.org/10.55640/jsshrf-03-11-13.
Full textAbstract:
In this article, the author analyzed the anthropology and ethics of the Sufis. The central place in Sufi anthropology is occupied by the teaching about the Perfect Man, who acts as a mediator between God and an ordinary person. As in many others aspects, here one can also trace the influence of earlier teachings on Sufism
3
Sahib, Muhammad Amin. "Jihad Sufi." KOMUNIDA : Media Komunikasi dan Dakwah 10, no. 01 (2020): 98–117. http://dx.doi.org/10.35905/komunida.v10i01.1204.
Full textAbstract:
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
4
Mosavi, Sayed Jamal al-Din. "THE DIALOGUE AMONG BELIEFS: THE MUTUAL REACTIONS OF SUFIS AND CRITICS OF SUFISM, FOCUSING ON THE EARLY CENTURIES." Metafizika Journal 8, no. 3 (2025): 283–304. https://doi.org/10.33864/2617-751x.2025.v8.i3.283-304.
Full textAbstract:
This article examines the dialogue between Sufis and their critics in the early centuries of Islam, aiming to analyze the reciprocal reactions of these two groups towards each other. Relying on historical sources, religious texts, and intellectual works from the early periods, the study explores how Sufis were influenced by and interacted with their critics, as well as the criticisms directed at Sufi beliefs. Using an analytical-descriptive method, the research analyzes relevant texts and documents to investigate the mutual impacts of these interactions on the evolution of Sufi theories and the related criticisms. The examination of Sufi responses to critical feedback and the analysis of changes in Sufi teachings highlight the key role these interactions played in the development and diversity of Sufi thought. Critics of Sufism have frequently challenged this movement due to ambiguities in Sufi beliefs, a lack of familiarity with their intellectual foundations, and the practices of certain Sufi groups. In response, Sufis sought to defend and vindicate themselves by revisiting their teachings, refining their beliefs, and presenting their epistemological foundations. The results of this study indicate that the dialogue between Sufis and critics not only influenced the evolution and refinement of Sufi beliefs but also played a fundamental role in shaping intellectual and cultural debates during the Islamic era. This research contributes to a better understanding of the study of religion and the historiography of Sufism in the early centuries, while also providing a broader analysis of the impacts of these interactions on intellectual and cultural developments.
5
Dr. Qurat ul Ain Bashir, Hafiz Falak Shair Faizi, and Aamir Ali. "Social Impact Assessment of Sufi Education on District Gujrāt: A Case Study of Khwāja Gohar-ud-Dīn Ahmed." Al-Qamar 3, no. 1 (2020): 79–94. https://doi.org/10.53762/hek17g92.
Full textAbstract:
A general view states that Sufism commenced with the emergence and through the teachings of Islam. Sufis promoted the lessons of Islam through their ideology. Sufi education defines the Islamic course of life defined by Islam in Sharīʻah. They follow the spiritual trajectory for the love of Allah and influence people with their ideology against mundane activities. This paper deals with the impact of Sufi teachings of Khwāja Gohar-ud-Dīn Ahmed from Gujrāt on District Gujrāt. The finding of this study reveals that most respondents consider Sufi as the mediator between Allah and them. The people also offer zikr , Nawāfils, and distribute the food at the shrine when their vows get to fulfill. The people also responded that the teachings of the Khwāja Gohar-ud-Dīn have brought changes in the society, especially in the promotion of values of peace, contentment, patience, and humanism.
6
Mawardi, Mawardi, Amroeni Drajat, and Sulidar Sulidar. "Eksplorasi Kesahihan Hadis dalam Tradisi Sufi Aceh: Studi Kasus Majelis Pengkajian Tauhid dan Tasawuf Indonesia." AL QUDS : Jurnal Studi Alquran dan Hadis 7, no. 3 (2023): 593. http://dx.doi.org/10.29240/alquds.v7i3.8579.
Full textAbstract:
Exploring the Authenticity of Hadith in the Sufi Tradition of Aceh: A Case Study of the Majelis Pengkajian Tauhid dan Tasawuf IndonesiaThis article explores the Majelis Pengkajian Tauhid dan Tasawuf Indonesia (MPTT-I), a Sufi group, and its critique of Hadith. Drawing on data from the book "Ajaran Tauhid Tasawuf dan Tauhid Sufi," it identifies several Hadith used by MPTT-I, which hadith scholars classify as fabricated. Despite their dubious status, MPTT-I employs these Hadith to substantiate their Sufi teachings. Theoretical disparities in standards for authenticating Hadith between Hadith scholars and Sufi scholars prompt an inquiry: Does MPTT-I lean towards the Sufi scholars' method, involving kashf, or the Hadith scholars' method, prevalent among Acehnese scholars, or do they strike a balance by internalizing the Sufi scholars' approach for teaching while deploying the Hadith scholars' method as a negotiation strategy with the majority's teachings? To answer this, data from interviews and documentation are subjected to content analysis and an interdisciplinary approach. Findings reveal that MPTT-I's Hadith criticism method differs from both Sufi and Hadith scholars. They eschew the kashf method, prioritizing content quality over the chain of narration (sanad). Moreover, MPTT-I accords equal importance to the authority of core and ancillary texts when assessing Hadith quality, especially in legitimizing their Sufi teachings.
7
Suyuti, Machmud. "Validity Of Hadith Ru‘yah ‘Al-Ṣādiqah: Implementation of Hadith Exegesis in the Encounter of Sufi Order Guides with Prophet Muhammad SAW through Dreams". Jurnal Kajian Manajemen Dakwah 5, № 2 (2024): 110–31. http://dx.doi.org/10.35905/jkmd.v5i2.6547.
Full textAbstract:
This article examines the significance of the Qur'an and Hadith as fundamental sources of Islamic teachings, focusing specifically on the concept of ru‘yah ‘al-ṣādiqah (true dream) within the context of Sufi orders. The Hadith, serving as an explanation of the Qur'an, plays a critical role in comprehensively understanding Islamic teachings. This research particularly highlights the importance of syarḥ al-ḥadiṡ bi al-ḥadiṡ, the practice of interpreting one Hadith with another, to understand the concept of ru‘yah ‘al-ṣādiqah. In the realm of Sufi orders, ru‘yah ‘al-ṣādiqah is interpreted as a meeting with Prophet Muhammad SAW in a dream, a prerequisite for a mursyid (spiritual guide) to authorize the practice of Sufi order rituals to their disciples. The continuity of sanad (the teaching chain) from a mursyid to the Prophet is considered evidence of authenticity and blessing. The Forum Bahsul Masail Multaqa Sufi Ṭariqiyah al-Alami al-Rābi’ affirmed that meeting the Prophet through dreams or in a conscious state is a requirement for a Sufi order mursyid. The experience of waliyullah dreaming of meeting Prophet Muhammad SAW is acknowledged as a truth and a requisite for a Sufi order mursyid. This emphasizes the presence of ittiṣāl al-sanad (connectivity of the teaching chain) within the Sufi order domain. This study hypothesizes that accurate understanding of the Hadith ru‘yah ‘al-ṣādiqah and the encounters of the Prophet with mursyid through dreams are key in validating the practices and teachings within Sufi orders.
8
Shoaib, Ali, та Muhammad Baqir Khan Khakwani Dr. "صوفیاء برصغیر کا شاندار علمی، تبلیغی سیاسی و سماجی کردار اور مذہبی رواداری". Al-Misbah Research Journal 02, № 03 (2022): 185–99. https://doi.org/10.5281/zenodo.7738667.
Full textAbstract:
<strong>ABSTRACT</strong> <em>This article focuses on the Sufi saints' contributions to the spread of Islam over the Indian subcontinent in addition to reformation of people belonging to any religion whether muslims or non-muslims, teaching of tolerance, peace, harmony, compassion etc. They also ran a movement for purgation and repentance of Muslims also. The method of the Sufis in reforming and improving behavior and ethics of people was based on the teachings of love, wisdom, moderation, and humanity</em><em>.</em> <em>Besides all, they played an active role in politics too. The Sufi saints' adaptable outlook was one of the key elements in the expansion of Islam over the Indian subcontinent. Islam was promoted as the most practical and simple faith to accept and follow. They never paused to adapt Islamic teachings to the customs and principles of the region. As a result, Sufi philosophy, writings, knowledge, and syncretic ideals have had a long-lasting influence on region However, the Sufis adapted their message to the mentality and way of life in the region. The natives had a sense of resonance with their teachings as well. Thus, as a result of their strength of faith and belief, the purity of morals, the extreme asceticism and greedless life, the sympathy with God's people without discrimination of class, nation and religion, the love and respect for humanity not only established harmony among people of different religions but also illuminated subcontinent with the light of Islam.</em>
9
Sherzad Shafie Babo Barzani and Sirwan Abudlkarim Ali. "Unlocking Spiritual Enlightenment: A Critical Study of Idries Shah’s The Way of the Sufi." Zanco Journal of Humanity Sciences 28, SpC (2024): 328–43. https://doi.org/10.21271/zjhs.28.spc.19.
Full textAbstract:
The Way of the Sufi (2015) stands as a significant signpost into Sufi literature, offering profound insights into the mystical tradition of Sufism, and introducing revered Sufi figures, their ideologies, and texts. This study analyses Shah's main work, focusing on its portrayal of Sufi philosophy, enlightenment practices, and transmission of spiritual knowledge through literary styles used in the book. The study argues that Sufi literature’s effective method of spiritual guidance and enlightenment is empowered by the distinctive narrative style and philosophical themes presented by the Sufis in the form of poems or stories. This study highlights the significance of Sufi literature in general, its literary style, and the spiritual accomplishments presented. A comprehensive examination of Shah’s thoughts is aimed at revealing the profound depths of Sufi teachings to offer new insights and develop an understanding of Sufi’s philosophical tenets, deep divine love, and broader cultural implications of spiritual devotion.
10
Marsuki, Marsuki, Umi Sumbulah, and Helmi Syaifuddin. "The Network of Middle Eastern and Archipelagic Sufi Scholars: Tracing the Dynamics of Sufism Development in Indonesia." Teosofia: Indonesian Journal of Islamic Mysticism 13, no. 2 (2024): 355–76. https://doi.org/10.21580/tos.v13i2.19064.
Full textAbstract:
The network of Middle Eastern and archipelagic Sufi scholars can be traced from various dimensions. The Islamic arrival history in Indonesia was brought by Arab, Persian, and Indian merchants, as well as scholars. This study aims to disclose the formation of the network between Middle Eastern and archipelagic Sufi scholars and uncover the dynamics of the development of Sufi teachings in Indonesia. The method applied is qualitative-descriptive with library research. The data sources are books and scientific works. The data were then analysed using Miles and Huberman, consisting of three activities simultaneously: data reduction, data display, and conclusion. This study revealed that the network of Middle Eastern and Archipelagic Sufi scholars was created through trade, da'wah, marriage, arts, culture, and education. Therefore, the process of Islamization in Indonesia was mostly carried out through the Sufi path because of the cultural similarities between the two. The impact of the network form of these two Sufi scholars shows the dynamics of the development of Sufism from groups that (1) sympathise, those who believe that Sufism is a teaching from the Prophet, and (2) those who are antipathetic and reject the presence of Sufism and tariqa teachings, especially in Indonesia because the Prophet never exemplify these teachings. Contribution: The results of this study provide scientific insight into the arrival of Islam in Indonesia, which occurred more through a Sufi process through a network of Sufi scholars from the Archipelago and the Middle East.
Dissertations / Theses on the topic "Sufi teachings"
1
Burgess, Linda Kathryn. "The Sufi teaching story and contemporary approaches to composition." CSUSB ScholarWorks, 1999. https://scholarworks.lib.csusb.edu/etd-project/1533.
Full text
2
Armstrong, Amatullah. "The artist transformed : Sufi views on the development of the self and art." Thesis, Queensland University of Technology, 1997.
Find full textAbstract:
Abu Madyan Shu'ayb, the exalted Sufi Shaykh of twelfth century North Africa and a contemporary of Shaykh Muhyi-d-Din Ibn al' Arabi, used to say to his disciples, "Feed us with fresh meat." He did not want them to merely relate what another person had to say about Knowledge of Allah. He wanted his disciples, those who struggled on the Sufi Path, to bring forth from the depths of their own hearts that particular Knowledge which Allah had given to each
of them. Shaykh Ibn al-'Arabi often quotes the famous Sufi axiom, "Selfdisclosure never repeats Itself" that is, Allah never reveals or unveils Himself in the same manner in two successive moments to any two creatures within His Creation - ever. The Artist Transformed: Sufi Views on the Development of the Self and Art is a meal containing portions of the fresh meat about which Shaykh Abu Madyan Shu'ayb used to speak. The meat is neither raw nor undercooked nor burned. It is fresh in that it brings forth, for the first time, certain aspects of the Spiritual
Doctrine and Methods of Tasawwuf, explaining them and then relating them to the Sufi artist and his world. This meal is not to everyone's taste. It will only be agreeable, health giving and even delicious to those men and women who genuinely yearn for and seek Knowledge of the Divinity.
From the Sufi perspective, fresh and spontaneous Knowledge,
which enters the purified human heart in the flash of a second, is the only knowledge worthy of being called True Knowledge. This endless unfolding of True Knowledge from the Essence Itself is Real Islam; the Total and Perfect Submission to Allah and the Unconditional Love of Him which marks the final unending stage in the Holy Prophet Muhammad's Art and Science of Self-Transformation. "Islam is a spiral, having its beginning with us in the law
of the community and its end is with God in infinitude.
Anyone ascending this ladder continues towards God in infinitude. Thus, every moment, he gains increased knowledge and consequently surrenders himself, more and more, to God ... This is not idealistic talk, because it has a practical beginning that is placed firmly on the ground in order to lead everyone upwards in itlaq, infinitude, at varying degrees of achievement, each according to his level of knowledge. Everyone is ascending this ladder; 'Above every knowledgeable one is another who is even more knowledgeable' ([The Holy Qur'an] 12:76), until knowledge itself culminates with [God] the 'Knowledgeable of all the unknown' ([The Holy Qur'an] 9:78)." This Art and Science of Self-Transformation is known as Tasawwuf. Within Tasawwuf True Knowledge is called ma 'rifa. It indicates Heart Knowledge not head knowledge. Ma 'rifa cannot be learned. It is the Knowledge which is not to be found in books. Ma 'rifa is the very core of Tasawwuf. This thesis concentrates upon the Art and Science
of Transformation and the Spiritual Methods which aim at purifying the heart in readiness to receive ma 'rifa.
From the Sufi viewpoint, the here below cannot be understood
without Illumination from Above. Therefore, all Sufi writings begin from Above, from the Source, from Allah. There is a distinction to be made between Sufi writings and writings about Sufism. Sufi writings refer to works by people who are themselves initiates of a Sufi Tariqa (Path or Order). They are writings from the inside. In contrast, writings about Sufism are studies and observations from the
outside, by people who are not connected to a Sufi Tariqa. This thesis has been researched and written from within the Living Tradition of Tasawwuf by a Western initiate in an authentic Sufi Tariqa, the Tariqa al-Burhaniyya ad-Dasuqiyya ash-Shadhiliyya. Thus the scope of this thesis is to examine both the Spiritual Doctrine and Methods which permeate the traditional world of the Sufi artist. Every moment of his existence and every aspect of the world in which he lives and creates are penetrated and permeated by the Divine Word of the Holy Qur'an. Therefore, the Spiritual Doctrine and Methods of Tasawwuf, which spring directly from the Holy Qur'an, are the central concern of this thesis.
3
Yang, Wei-Yun. "Doris Lessing's use of Sufi teaching stories : a study of the literary treatment of the theme of transformation in some recent novels by Doris Lessing." Thesis, Royal Holloway, University of London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309742.
Full text
4
Lin, Yi-ching, and 林怡青. "The Cultural research of “An Tai Sui ”in Luju Village, Kaohsiung County and its application on the indigenous cultural teaching." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/33308614896877327161.
Full textAbstract:
碩士<br>國立臺南大學<br>鄉土文化研究所教學碩士班<br>92<br>This thesis mainly explores the cultural activity of “An Tai Sui”, and its application on the indigenous cultural teaching. The research takes place at the public temples in Luju Shiang, Kaohsiung County. The theoretical foundation is based on the concept of “Sha”; furthermore, it analyzes the cultural meaning and transformation of “An Tai Sui”. Referance research, interview and observation are used to analyze and conclude the research achievement. Interviews include “Tao Shih”,“Fa shih”, temple hosts and people who take part in the activity of “An Tai Sui”.However, the application of “An Tai Sui”on teaching should match the learning category to design the thematic teaching.
“An Tai Sui” means that people who were born in some certain zodiac years clashes with “Tai Sui”, and it needs special ceremony to cease the disasters and bad luck. Under the investigation of “An Tai Sui” in Taiwan and Mainland China., it is found that there are relations but also difference. Belief of “An Tai Sui”comes from Mainland China, and the ceremony is developed in Taiwan.
The ceremony of “An Tai Sui”in temples of Luju consists of temple hosts, system of Tao-Shih, and system of Fa-Shih. The system of Tao-Shih is focused on the ceremonial processes of inviting the gods and asking for blessing from them. Meanwhile, Tao-Shih and the temple hosts put more attention on the ceremony of witchcraft. Fa-Shih accomplishes the bad-luck-ceasing process through some symbolical items such as paper men. This is because Tai-Sui is both dark and bright, and base on the different training of Tai-shih and Fa-Shih, various kinds of ceremony are devekoped.
In order to completely understand the activity of “An Tai Sui” in Taiwan, it is suggested that when people want to do some research on related topics, it is better to select a broader territory and compares within areas.
5
Yi-ching, Lin, and 林怡青. "The Cultural research of “An Tai Sui ”in Luju Village, Kaohsiung County and its application on the indigenous cultural teaching." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/24057413955812779719.
Full textAbstract:
碩士<br>臺南師範學院<br>鄉土文化研究所<br>91<br>This thesis mainly explores the cultural activity of “An Tai Sui”, and its application on the indigenous cultural teaching. The research takes place at the public temples in Luju Shiang, Kaohsiung County. The theoretical foundation is based on the concept of “Sha”; furthermore, it analyzes the cultural meaning and transformation of “An Tai Sui”. Referance research, interview and observation are used to analyze and conclude the research achievement. Interviews include “Tao Shih”,“Fa shih”, temple hosts and people who take part in the activity of “An Tai Sui”.However, the application of “An Tai Sui”on teaching should match the learning category to design the thematic teaching.
“An Tai Sui” means that people who were born in some certain zodiac years clashes with “Tai Sui”, and it needs special ceremony to cease the disasters and bad luck. Under the investigation of “An Tai Sui” in Taiwan and Mainland China., it is found that there are relations but also difference. Belief of “An Tai Sui”comes from Mainland China, and the ceremony is developed in Taiwan.
The ceremony of “An Tai Sui”in temples of Luju consists of temple hosts, system of Tao-Shih, and system of Fa-Shih. The system of Tao-Shih is focused on the ceremonial processes of inviting the gods and asking for blessing from them. Meanwhile, Tao-Shih and the temple hosts put more attention on the ceremony of witchcraft. Fa-Shih accomplishes the bad-luck-ceasing process through some symbolical items such as paper men. This is because Tai-Sui is both dark and bright, and base on the different training of Tai-shih and Fa-Shih, various kinds of ceremony are devekoped.
In order to completely understand the activity of “An Tai Sui” in Taiwan, it is suggested that when people want to do some research on related topics, it is better to select a broader territory and compares within areas.
Books on the topic "Sufi teachings"
1
Rifaʻi, Muhammad al-Jamal. Music of the soul: Sufi teachings. 2nd ed. Sidi Muhammad Press, 1997.
Find full text
2
Keesing, Elisabeth. A Sufi master answers: On the Sufi message of Hazrat Inayat Khan. Motilal Banarsidass, 1997.
Find full text
3
1959-, Freke Timothy, ed. Rumi wisdom: Daily teachings from the great Sufi master. Sterling Publishing, 2000.
Find full text
4
Khan, Hidayat. Reflections on philosophy, psychology and mysticism: Contemplations on Sufi teachings. Ekstasis Editions, 2004.
Find full text
5
Pañjābī Yūnīwarasiṭī) "Relevance of the Teachings of Sain Mian Mir and Other Sufi Saints of Punjab to Comtemporary Society" (Seminar) (2010 Dharama Adhiaina Wibhāga. Relevance of the teachings of Sain Mian Mir and other Sufi saints of Punjab to contemporary society. Edited by Habība Muhammada 1970 editor and Punjabi University. Department of Religious Studies. Publication Bureau, Punjabi University, 2012.
Find full text
6
Chiragh-i-Dehli, Shaikh Nasir-u'd-din. K̲h̲air-ul-Majalis: Malfoozat Hazrat S̲h̲aik̲h̲ Naseer-ud-din Mahmood, Ch̲irag̲h̲-i-Delhi of Molana Hameed Qalandar. Idarah-i Adabiyat-i Delli, 2010.
Find full text
7
Muhammad, Sakhi Qabool. Study of mysticism in Darazi School of Sufi Thought: Mysticism and the life & teachings of a mystic. 2nd ed. Culture & Tourism Dept., Govt. of Sindh, 2009.
Find full text
8
Sindh (Pakistan). Maḥkamah-yi S̲aqāfat, Siyāḥat va Samājī Bihbūd, ed. Study of mysticism in Darazi School of Sufi Thought: Mysticism and the life & teachings of a mystic. 2nd ed. Culture & Tourism Dept., Govt. of Sindh, 2009.
Find full text
9
Muhammad, Sakhi Qabool. Study of mysticism in Darazi School of Sufi Thought: Mysticism and the life & teachings of a mystic. 2nd ed. Culture & Tourism Dept., Govt. of Sindh, 2009.
Find full text
10
Muhammad, Sakhi Qabool. Study of mysticism in Darazi School of Sufi Thought: Mysticism and the life & teachings of a mystic. 2nd ed. Culture & Tourism Dept., Govt. of Sindh, 2009.
Find full textBook chapters on the topic "Sufi teachings"
1
Chih, Rachida. "The Apogee and Consolidation of Sufi Teachings and Organizational Forms." In The Wiley Blackwell History of Islam. John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118527719.ch20.
Full text
2
Weller, Paul. "Islamic Spirituality and Social Processing." In Fethullah Gülen’s Teaching and Practice. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97363-6_4.
Full textAbstract:
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.
3
Yang, Chih-Ling, and Jia-Fei Hong. "Teaching Boule de Suif in IB MYP Chinese Language and Literature." In Chinese Language Learning Sciences. Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-6376-8_4.
Full text
4
Parisi, Erica I. Parisi, Valentina Bonora, and Grazia Tucci. "Metodi innovativi per l’insegnamento della Geomatica: il video a 360° come strumenti per le esercitazioni sui sistemi a scansione 3D." In Studi e saggi. Firenze University Press, 2022. http://dx.doi.org/10.36253/978-88-5518-646-9.12.
Full textAbstract:
The chapter illustrates the results of the educational use of 360° video in the field of Geomatics. Geomatics is the discipline that deals with the collection, analysis, and interpretation of spatial data with the contribution of information technologies. The GeCo Lab has been experimenting in the last few years innovative educational approaches supported by multimedia and interactive tools. The goal within the SEPA360 project has been to use the potentialities of 360° videos to simulate surveying activities, by using topography and laser scanning systems, for the documentation of built heritage, to provide teaching supporting materials for different Geomatic courses active at the University of Florence. The final outputs consist of two videos: one non-interactive with an “educational” approach, to introduce some theoretical concepts, and the other one with an “self-evaluation” purpose, with interactions, added in Vivista.
5
Mir, Mustansir. "Teachings of Two Punjabi Sufi Poets." In Religions of India in Practice. Princeton University Press, 2020. http://dx.doi.org/10.2307/j.ctv131btwn.43.
Full text
6
Marchi, Alessandra. "Sufi Teachings for Pro-Islamic Politics: Ivan Aguéli and Il Convito." In Anarchist, Artist, Sufi. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350177925.ch-009.
Full text
7
Alatas, Ismail Fajrie. "Infrastructure." In What Is Religious Authority? Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691204314.003.0005.
Full textAbstract:
This chapter focuses on Habib Luthfi's mode of articulatory labor, observing how the infrastructure that makes up a Sufi order enables him to create a durable community that centers on the hierarchical relationship between a Sufi master and his disciples. Such a relationship allows Habib Luthfi to adjust and augment the sunna by introducing new teachings and practices to suit the changing proclivities of his disciples without being perceived as deviating from Prophetic teachings. It describes an institution that has long helped to enact stable hierarchical relationships and facilitate the transmission and social realization of the sunna, such as the Sufi order. The chapter proposes an analytic definition of the Sufi order as an ordering mechanism. It explores an ensemble of conceptual and material infrastructure that works to transform volatile networks into a durable religious community that centers on the hierarchical relationship between a Sufi master and his disciples.
8
Mir, Mustansir. "36. Teachings of Two Punjabi Sufi Poets." In Religions of India in Practice. Princeton University Press, 1995. http://dx.doi.org/10.1515/9780691216263-041.
Full text
9
Butorovic, Amila. "Between the Tariqa and the Shari’a: The Making of the Female Self." In Feminist Poetics of Sacredtne. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195144680.003.0007.
Full textAbstract:
Abstract This essay discusses the ways Muslim women have configured their spirituality within the Sufi tradition of Islam. While it agrees with previous studies that argue that Sufism allows for a much more individualistic spiritual growth than mainstream religious teachings, the essay attempts to problematize these mainly phenomenological views of Sufi inclusiveness that do not take into consideration the historical complexities associated with the emergence and development of the Sufi path. The essay argues that Sufi practices have always been in a dialectical relationship with the dominant religious discourse and, as such, have reflected many of its social ambiguities and practices, including those concerned with gender relations. Therefore, Sufi women’s participation in the mystical path has never been a simple one: rather, it has been predicated on their ability to navigate through the social constructions-Sufi and non—Sufi alike—of gender and public/private space. In that process, women mystics have left a powerful legacy that adds to the Sufi path a new metaphoric depth and a great symbolic diversity yet does not effect in any transformative way Muslim women’s social status.
10
Hofer, Nathan. "The Emergence of the Shādhilīya in Egypt." In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694211.003.0005.
Full textAbstract:
The Sufi order known as the Shādhilīya was one of the most popular Sufi movements of the Islamic Middle Ages, counting adherents across north Africa, Egypt and Greater Syria.1 The order’s eponymous ‘founder’, Abū l-Óasan al-Shādhilī (d. 656/1258), was born in the Maghrib but eventually settled in Alexandria in the 1240s with the explicit sanction of the Ayyubid regime. While al-Shādhilī and his cohort rejected overt state sponsorship, they did cultivate warm relations with Ayyubid and early Mamluk rulers, as well as many of Egypt’s most prominent ʿulamāʾ. These alliances permitted al-Shādhilī to intercede on behalf of his disciples and clients and to travel freely across Egypt to teach his form of Sufism– advantages he did not enjoy in his previous home in Tunis. Al-Shādhilī met with great success in Egypt, establishing a reputation as a powerful Sufi master and an ally of people across the socio-economic spectrum, attracting a large numbers of followers in the process. Indeed, within roughly fifty years of al-Shādhilī’s death, a nascent social movement tied to his name had emerged that persists to the present day in multiple branches and sub-orders. But how did this informal and localised teaching circle become a trans-regional voluntary association of Sufis who conceptualised themselves as a coherent social body tied together by the teachings of an eponymous master?
Conference papers on the topic "Sufi teachings"
1
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.
Full textAbstract:
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.
2
Şamıyeva, Həyat. "Khurramism in Sufi System." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201817.
Full textAbstract:
First of all, we need to overview at the history and essence of Sufism in order to understand the place of the Sufism system and the teaching of Khurramism in this system. “Sufism“ or “tasavvuf“ are essentially of the same meaning. Both terms are used parallel to express the same belief system. Sufism had been a widespread religious-philosophical, mystical moral-ethical thinking and behavior system in the Middle Ages. There are various versions on the origin and essence of this term. The Sufism and the tasavvuf system have had proper and similar features with a number of religions, religious - philosophical and faith systems of human-cultural development up to it. One of these systems is Khurramism. The Khurramism was the ideology of the Khurramid movement, which took place in the late eighteenth -early ninth century. The Khurramid movement had a political, as well as religious-irfani, religious-philosophical-mystical character. The religious faith and values of this movement is the subject of disputes so far. In the historical literature, the words “Khurramids “ or “Khurramdinler “ have appeared since in the time of the Abu Muslim rebel. Among the ideological views of Khurramids known to science, there are some points considered important by them that they indicate the presence of religious-ideological views, and these views were later included in the Sufism system. There were three basic aspects of the religious beliefs of Khurramids: 1) Hulul - God's personification in man; 2) Tanasukh – (reincarnation, metamorphosis as a scientific term) - the pass of the soul from one body to another; 3) Rijat -rising from the dead; Resurrection. They are purely religiousphilosophical- mystical elements. The Sufism system and the Kizilbashlik widely embrace the religious and ideological principles of Babek and Khurramism, and we have also tried to talk about these issues in our articles. Keywords: Sufism, Khurramism, Hulul, Tanasukh, Rijat.
3
Nasruddin, Zan Azma, and Nor Hapiza Mohd Ariffin. "A Student’s Perspective On The Evaluation Of Teaching And Learning Using Student Feedback Online (SuFO)." In 2022 IEEE International Conference on Computing (ICOCO). IEEE, 2022. http://dx.doi.org/10.1109/icoco56118.2022.10031637.
Full text
4
Rzasoy, Seyfəddin. "The Concept of “Imam Ali” in The Sufism Thinking System: Functional Structure of Epic-İrfani Code." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201818.
Full textAbstract:
Sufism is the philosophical-theoretical teaching and socio-cultural practice of the model of God-World-Human relations based on the Sharia-Creation-Truth-Evolution-based evolution scheme. The sufism forms the core of the Sufi teaching concept of "Imam Ali". This concept plays the role of nuclear and concentration center, covering all manifestations and expression levels of the system of sufism. The concept of "Imam Ali" plays a formulas of socio-cultural organization by bringing together all the elements of imaginative systems as a moral idea. The concept of "Imam Ali" shows itself in all the manifestation levels of the Islamic world. It is impossible to imagine medieval classical poetry beyond that. Even beyond the concept of "Imam Ali", the cultural manifestations contradicting him must also be based on literary-art traditions based on this concept. One of the cultural space and codes of use that all the artistic-psychological freshness of the concept of "Imam Ali" is Azerbaijan's love epics. The content, idea and shaping of the love epics of Azerbaijan are directly related to Imam Ali's cult. There are two heroes of this epic: Lover and Beloved. Lover and Beloved, and the opponent (Antihero), according to our own observations, are instructed by God-Human-Satan trixotomic model. On the basis of the functional structure stands the mechanism of the struggle between Truth and False, the Good and Evil, the Good and the Evil. Keywords: Sufism, Imam Ali, Code, Sharia, Sect, Enlightenment, Lover, Beloved.
5
Tiên, Trần Thị Thủy, Trần Thanh Tùng та Lê Trung Dũng. "ĐẶC ĐIỂM HÌNH THÁI NÒNG NỌC LOÀI ẾCH SUỐI YÊN TỬ Odorrana yentuensis Tran, Orlov & Nguyen, 2008 (ANURA: RANIDAE) TRONG ĐIỀU KIỆN NUÔI". У NGHIÊN CỨU VÀ GIẢNG DẠY SINH HỌC Ở VIỆT NAM - BIOLOGICAL RESEARCH AND TEACHING IN VIETNAM. Nhà xuất bản Khoa học tự nhiên và Công nghệ, 2022. http://dx.doi.org/10.15625/vap.2022.0019.
Full text
6
Tong, Ling. "THE MANUSCRIPT CULTURE OF CONFUCIANISM AND BUDDHISM IN THE WEI, JIN, NORTHERN AND SOUTHERN DYNASTIES, SUI AND TANG CHINA." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.18.
Full textAbstract:
The Medieval China is a “Manuscript era”. The four divisions of Jing, Shi, Zi, Ji, and the documents of Buddhism and Taoism, all have to be considered based on this general background. For the first part of this paper, the keyword used in the comparison with “Buddhism” in the Medieval China is “Confucianism” rather than “Confucian classics”. Then, the concept and classification of Jiyi (collection of the lost parts of classics) are explained. The second part, starting from the newly published Lunyu Yi shu in Japan in 2020 and integrating with Jiang Zhou yi shulunjia yi ji and other manuscripts, is to analyze some Buddhist factors in the study of Confucianism Yi shu. The third part, from the East Asian Civilization sphere, explores the academic significance of Chinese Buddhism under the perspective of the integration of the Three teachings in the Middle Ages. Special attention will be paid to the Japanese written Guketsu getensho, and how the text form absorbed the Confucian thought will be analyzed. Through these cases, a preliminary conclusion about the relationship between the manuscript culture of Confucianism and Buddhism in the medieval China will be made.
7
Jacob, Dany. "Intersectionality in Practice: A Multi-Dimensional Approach to Teaching Feminism from a Francophone Perspective in the USA." In 8th World Conference on Arts, Humanities, Social Sciences and Education. Eurasia Conferences, 2025. https://doi.org/10.62422/978-81-981590-2-1-007.
Full textAbstract:
This presentation will focus on my approach to teaching Feminism and Patriarchy in a General Education course on Francophone cultures, with an emphasis on the integration of intersectionality throughout the course. I will share insights from students’ experiences and reflections on how feminist themes related to race, gender, and class resonate within the context of Francophone literature and film. The course is organized into four modules, each examining key feminist theories and their application in different Francophone settings. In Module 1, students reflect on historical portrayals of women, from Christine de Pizan to Baudelaire, through weekly journals and comparative essays. Module 2 explores the condition of women in literature and film, where students analyze Madame Bovary and Boule de Suif. In Module 3, students engage with feminist writing, focusing on the works of Hélène Cixous and Assia Djebar, while creating multimedia projects that explore feminist literary techniques. The final module, which centers on intersectionality, invites students to analyze contemporary films like Xala and Bande de filles to examine the intersections of race, gender, and class. Through assignments such as intersectionality diaries, critical film reviews, and an informational poster project, students engage with these themes in depth, gaining a comprehensive understanding of feminist theory. I will also share how this approach fosters critical thinking, self-reflection, and a deeper understanding of intersectionality among students. Through their engagement with both historical and contemporary texts, students have been able to draw connections between feminist discourse in the Francophone world and modern social issues. By highlighting their insights, I will demonstrate how this course structure empowers students to critically analyze gender, race, and class, while appreciating the global relevance of feminist perspectives. This presentation will offer valuable lessons for integrating intersectionality into the classroom and illustrating its impact on students’ intellectual and personal growth.
8
Vainovski-Mihai, Irina. "GIVING PRECEDENCE TO COMMON POINTS: THE LIMITS OF THE OTHERNESS IN FETHULLAH GÜLEN’S DIALOGIC METHODOLOGY FOR INTERFAITH ENCOUNTERS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/zvgs8407.
Full textAbstract:
This paper examines Fethullah Gülen’s teaching on interfaith encounters highlighting his dialogic methodology proposed for a globalised world in which Samuel Huntington’s idea of the ‘clash of civilisations’ (Clash of Civilizations and the Remaking of World Order, 1997) is still prominent. This idea, concludes Gülen, stems from the lack of trust in the religion of the “Other” and, rather often than not, from easily passing over the common points. According to Gülen, dialogue is not a superfluous endeavour, but an imperative (“Dialogue is a must”) and it should start by “Giving precedence to common points”. Gülen holds that the tendency toward factionalism exists within human nature. A meaningful and nonetheless necessary goal, he says, should be to make this tendency non-threatening and even beneficial. To fully appreciate the significance of Gülen’s accomplishments, one must understand the perspec- tive from which he approaches the subject of interfaith dialogue. Based on his thinking as noted above, the purpose of this paper is to set out in some detail the way in which this re- nowned Islamic thinker limits the “domain” of the Otherness (Homi Bhabha, The Location of Culture, 2004; Nation and Narration, 1990) to make dialogue possible through overcom- ing both Orientalism (Edward Said, Orientalism, 1978) and Occidentalism (Ian Buruma and Avishai Margalit, Occidentalism: the West in the Eyes of its Enemies, 2004). Challenging the discourse of conflict and focusing on common points may be an important strategy when mutual suspicions are still prevalent and when the field of postcolonial studies stand witness to conflicting processes of refraction (Patricia Crone, Medieval Islamic Political Thought, 2005; Amin Maalouf, Les Croisades vues par les Arabes, 1986). Those who act according to what they have seen are not as successful as those who act according to what they know. Those who act according to what they know are not as successful as those who act according to their conscience. (Gülen 2005:106) This article aims to explore Fethullah Gülen’s teaching on interfaith encounters highlight- ing his dialogic methodology proposed to a globalized world in which models and theories of clashes are still prominent. These theories, concludes Gülen, stem from the lack of trust in the religion of the “Other” and, rather often than not, from easily passing over the com- mon points. According to Gülen, dialogue is not a superfluous endeavour, but an imperative (“Dialogue is a must”) and it should start by “Giving precedence to common points”. Gülen holds that the tendency toward factionalism exists within human nature. A meaningful and nonetheless necessary goal, he says, should be to make this tendency non-threatening and even beneficial. To fully appreciate the significance of Gülen’s accomplishments and the challenges he is facing, one must understand the perspective from which he approaches the subject of interfaith dialogue. Based on the above-mentioned landmarks of his viewpoints regarding the representation constructs, the purpose of my paper is to investigate the way in which this renowned Islamic thinker limits the “domain” of the Otherness or dilutes many of the apparently instituted boundaries. My paper starts from the assumption that recognizing the Other on common grounds is a prerequisite of dialogue. The first section of the essay focuses on conceptual frameworks of defining the “relevant” alterity (Orientalism, Balkanism, Occidentalism) and theories of con- flict (models of clashes, competing meta-narratives). The second section looks into identity markers expressed or implied by Sufi thinkers (Al-Ghazali, Rumi, Nursi). The third section discusses Gülen’s awareness with the Other and, consequently (as detailed in the fourth sec- tion) his identification of common grounds for dialogue. To achieve the aim of my study, throughout all the four sections, Gülen will be presented in a textual exchange of ideas with other thinkers and authors.
9
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.
Full textAbstract:
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.