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Dissertations / Theses on the topic 'Sufism Sufi literature Islam'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

Dreher, Josef Ibn Qasi. "Das Imamat des islamischen Mystikers Abūlqāsim Aḥmad ibn al- Ḥusain ibn Qasī (gest. 1151) : eine Studie zum Selbstverständnis des Autors des "Buchs vom Ausziehen der beiden Sandalen" (Kitāb Halʻ an-naʻlain) /". Bonn, 1985. http://bibpurl.oclc.org/web/19656.

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2

Saidi, Mustapha. "Ibn Arabi's Sufi and poetic experiences (through his collection of mystical poems Tarjuman al-Ashwaq)." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2270_1183723387.

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<p>This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the &quot<br>unity of being&quot<br>(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporari
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3

Campbell, Madeleine. "Translating Mohammed Dib : Deleuzean rhizome or Sufi errancy?" Thesis, University of Glasgow, 2014. http://theses.gla.ac.uk/5105/.

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There is a conceptual resonance between the rhizomatic habit in the world of plants and the perennial errancy in the (meta)physical world of man traversed by Mohammed Dib’s writing. In so far as reflective research and the practice of translation can ‘mirror’ the surface of their object, this project is a rhizomatic endeavour. It is a fragmentary journey into the desert, in search of the mysterious at’lāl, the trace of the sign, drawn and effaced and redrawn again by Mohammed Dib to reveal ephemeral truths about the self and its others. Dib’s focus migrates from early realist ‘socio-ethnograph
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4

Prus, Erin S. "Divine presence, gender, and the Sufi spiritual path: An analysis of Rabi’ah the Mystic’s identity and poetry." Xavier University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1274714058.

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5

Camara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.

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6

Karamustafa, Ahmet T. 1956. "Vāḥīdī's Menāḳıb-i Ḥvoca-i Cihān ve Netīce-i Cān : critical edition and historical analysis". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74032.

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7

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 pre
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8

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 lac
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9

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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10

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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11

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
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12

Andersson, Ulrika. "Hjärtats väg – levande sufism som religionsdidaktisk utgångspunkt i undervisningen om islam?" Thesis, Malmö högskola, Lärarutbildningen (LUT), 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-30859.

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Syftet med detta arbete är att undersöka vilka uttryckssätt den mystiska folkfromheten inom islam, sufismen, kan ha och om undervisning om den kan bidra till en mer allsidig bild av islam i den svenska kontexten. Med det hermeneutiska förhållningssättet som utgångspunkt har dels en läromedelsanalys och dels en fallstudie genomförts. Läromedelsanalysen behandlar i vilken omfattning och på vilket sätt sufismen presenteras i läroböcker som används i grundskolans senare år samt i gymnasiet. Fallstudien bygger på både deltagande observationer samt kvalitativa intervjuer i en sufiorden.Läromedelsana
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13

wa, Mutiso Kineene. "Al-Busiri and Muhammad Mshela: two great Sufi poets." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-91016.

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In this paper I give biographical sketches of a thirteen century Egyptian poet, best known as al- Busiri, the original composer of Kasidatul Burdah in Arabic and the Swahili translator of the said epic best known as Sheikh Muhammad Mshela, from Shela in Lamu, Kenya. Kasidatul Burdah (The Mantle Ode) or Kasida ya Burudai, in Swahili, is the most famous qasida in the Muslim world. I transcribed this qasida from Arabic to Roman script and analysed it (wa Mutiso 1996). My intention is to show how these poets share the same world view concerning Sufism and Islamic culture in particular
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14

wa, Mutiso Kineene. "Al-Busiri and Muhammad Mshela: two great Sufi poets." Swahili Forum 11 (2004) S. 83-90, 2004. https://ul.qucosa.de/id/qucosa%3A11491.

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In this paper I give biographical sketches of a thirteen century Egyptian poet, best known as al- Busiri, the original composer of Kasidatul Burdah in Arabic and the Swahili translator of the said epic best known as Sheikh Muhammad Mshela, from Shela in Lamu, Kenya. Kasidatul Burdah (The Mantle Ode) or Kasida ya Burudai, in Swahili, is the most famous qasida in the Muslim world. I transcribed this qasida from Arabic to Roman script and analysed it (wa Mutiso 1996). My intention is to show how these poets share the same world view concerning Sufism and Islamic culture in particular
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15

Twist, Joseph Dennis. "From Gastarbeiter to Muslim : cosmopolitan literary responses to post-9/11 Islamophobia." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/from-gastarbeiter-to-muslim-cosmopolitan-literary-responses-to-post911-islamophobia(53571283-9ef6-4192-bbb1-b7a5d6341f62).html.

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The label ‘Muslim’ is increasingly being used to exclude migrants and non-ethnic Germans from German society. Although this process began after 2000 when Germany’s citizenship laws changed from jus sanguinis to incorporate an element of jus soli and minority subjects could no longer be ‘othered’ by their passports alone, it intensified shortly afterwards due to the terrorist attacks of 9/11 (Spielhaus 2006). Specifically within the German context, the discovery that Mohamed Atta, one of the perpetrators of 9/11, had lived and studied in Hamburg, the foiled bomb plots of 2006 and 2007, and the
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16

Kassim, Mohamed M. "Colonial resistance and the local transmission of Islamic knowledge in the Benadir Coast in the late 19th and 20th centuries /." 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR39017.

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Thesis (Ph.D.)--York University, 2006. Graduate Programme in History.<br>Typescript. Includes bibliographical references (leaves 331-350). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR39017
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17

Hendricks, Seraj. "Tasawwuf (Sufism) : its role and impact on the culture of Cape Islam." Diss., 2005. http://hdl.handle.net/10500/1849.

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The primary focus of this dissertation is to establish the extent to which ta§awwuf, commonly referred to as Islamic Spirituality, impacted on Cape Muslim culture. The study spans the time period between the arrival of the first significant political exiles at the Cape in 1667 to the founding of the Muslim Judicial Council in 1945. To this end a short historical review of ta§awwuf as it unfolded since its inception in the Muslim world is given in order to provide the necessary background against which any study of ta§awwuf at the Cape must be measured. This, in the authorÕs opinion, has not
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18

Sparkes, Jason. "Doctrines and practices of the Burhaniya Sufi Order in the arab world and in the west between 1938 and 2012 : a decolonial and transdisciplinary analysis from an insider perspective." Thèse, 2013. http://hdl.handle.net/1866/10578.

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Ce mémoire présente une exploration décoloniale et transdisciplinaire des doctrines et pratiques de la confrérie soufie transnationale Burhaniya, dans le monde arabe et en Occident. Il traite principalement de la période s’étendant de la fondation de la confrérie en 1938 jusqu’en 2012. Pour bien contextualiser les particularités de l’émergence de cette confrérie moderne, ce mémoire présente tout d’abord son ancrage historique par l’étude de ses racines en lien avec l’histoire du soufisme en Afrique du Nord et en Asie de l’Ouest. Puis, ce mémoire offre une analyse comparative de certains des pr
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19

Abbe, Susan. "Der Weg der Sa`dīya." Doctoral thesis, 2005. http://hdl.handle.net/11858/00-1735-0000-000D-F22E-6.

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