Academic literature on the topic 'Sufismo'
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Journal articles on the topic "Sufismo"
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Yunis, Leandra. "Sufismo versus Islamismo." Malala 7, no. 10 (2019): 135–43. http://dx.doi.org/10.11606/issn.2446-5240.malala.2019.152317.
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Leite, Sylvia. "Cervantes e o Sufismo: Uma Abordagem Mística de Dom Quixote." Revista de Estudos Orientais, no. 4 (August 1, 2003): 101–25. http://dx.doi.org/10.11606/issn.2763-650x.i4p101-125.
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Estudo dos elementos sufis presentes em Dom Quixote e que apontam em direção à inciação espiritual e ao autoconhecimento. Reconhecimento do personagem de Cervantes como um possível veículo de ensinamento, a exemplo do Mulla Nasrudin das histórias do Sufismo.
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Santos, Delano De Jesus Silva. "A ESPIRITUALIDADE DE MAOMÉ NO SUFISMO." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (2019): 65. http://dx.doi.org/10.18224/cam.v17i1.6956.
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O presente artigo tem como objetivo apresentar as principais características místicas de Maomé que fizeram dele a fonte mais importante da espiritualidade islâmica. Para o sufismo, a dimensão mística do islã, Maomé constitui-se na origem de toda a espiritualidade e seu exemplo tornou-se o paradigma da busca sufi para a união com Deus. Inicialmente, o artigo aborda alguns eventos que retratam as experiências espirituais do profeta do islã que colaboraram para a veneração de sua personalidade. Na segunda parte do texto, destacam-se os nomes, títulos e princípios espirituais de Maomé que apontam para sua posição única na tradição mística do islã.
 
 THE SPIRITUALITY OF MUHAMMAD IN SUFISM
 
 The present article aims to present the main mystical characteristics of Muhammad that made him the most important source of Islamic spirituality. To Sufism, the mystical dimension of Islam, Muhammad constitutes the origin of all spirituality and his example turned out to be the paradigm of the Sufi quest towards the union with God. Initially, the article approaches some events that portray the spiritual experiences of the prophet of Islam that contributed to the veneration of his personality. In the second part of the text, the names, titles and spiritual principles of Muhammad that point to his unique position in Islamic mysticism are highlighted.
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López Anguita, Gracia. "Una mirada a la espiritualidad desde el s. XIV: Ibn Ḫaldūn y su visión del sufismo de Ibn al-Haṭīb". Estudios de Historia de España 26, № 2 (2024): 160–75. https://doi.org/10.46553/ehe.26.2.2024.p.160-175.
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Ibn Ḫaldūn dedica parte del libro sexto de su Muqaddima al sufismo además de una obra -Šifā᾿ al-sā᾿il- consagrada completamente a esta disciplina. El lugar ocupado por esta ciencia -que aparece a menudo compartiendo ámbito con la magia- está determinado por el modelo epistemológico jalduniano y la condena de ciertas doctrinas y prácticas con ella relacionada posee una dimensión social y política más allá de la caracterización puramente herética. Su obra nos ofrece una mirada al sufismo de su época de entre cuyas figuras descuella el granadino Ibn al-Ḫaṭīb, a quien le unía una estrecha amistad. Basándonos en su Muqaddima, Ta‛rīf y Šifā᾿ trataremos de dilucidar cuál era su opinión acerca del sufismo del visir granadino.
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Tornero, Emilio. "La filosofía andalusí frente al sufismo." Al-Qanṭara 17, no. 1 (2019): 3. http://dx.doi.org/10.3989/alqantara.1996.v17.i1.538.
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Frente al reto del sufismo a la filosofía, sistematizado por Algazel, en cuanto al modo de conseguir el conocimiento y la felicidad del hombre, reaccionan los filósofos andalusíes de diferente modo: Avempace niega totalmente las pretensiones de los sufíes y hace de la filosofía el único medio capaz de dar cumplida satisfacción a todas las potencialidades humanas. Ibn Ṭufayl asume la vía sufí dentro de su filosofía, aunando el éxtasis buscado por los sufíes con el éxtasis plotiniano. Averroes reconoce la validez de la vía sufí, pero sólo para unos pocos. La vía normal y accesible al hombre inteligente es sólo la filosofía. Filosofía en la que la experiencia del éxtasis no es contemplada. En el Occidente islámico no tuvo continuidad la síntesis de filosofía y sufismo realizada por Ibn Ṭufayl, siendo finalmente la filosofía eliminada del horizonte intelectual por el sufismo, fenómeno perfectamente apreciable en Ibn Jaldūn.
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Fernández Navas, David. "Sufismo y política en María Zambrano." Anales del Seminario de Historia de la Filosofía 41, no. 2 (2024): 393–403. http://dx.doi.org/10.5209/ashf.91306.
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Se ofrece una interpretación de la filosofía política de María Zambrano desde el sufismo de Ibn ʿArabī. Primero, explicaremos tres nociones centrales en la obra del Šayḫ, como la doble fidelidad a la dimensión de la «incomparabilidad» (tanzīh) y de la «similaridad» (tašbīh), la «nueva creación» (ḫalq al-ǧadīd) y el «hombre perfecto» (insān al-kāmil). Después, trataremos algunos de los textos más políticos de Zambrano, como Horizonte del liberalismo (1929), Isla de Puerto Rico (1940), «Martí, camino de su muerte» (1953) y Persona y democracia (1958). Según veremos, el marco ontológico, epistemológico y antropológico del maestro andalusí permite ahondar en el sentido místico del discurso político zambraniano.
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Placido, Daniel Rodrigues. "Mark Sedgwick: entrevista a Daniel Rodrigues Placido." Revista Brasileira de Filosofia da Religião 5, no. 2 (2020): 138–42. http://dx.doi.org/10.26512/2358-82842018e26478.
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Darisbo, Guilherme. "ALGUMAS CONSIDERAÇÕES SOBRE O SUFISMO AFRICANO A PARTIR DE SUA INFLUÊNCIA NA HISTÓRIA DA BAHIA." Revista Relegens Thréskeia 12, no. 1 (2023): 137. http://dx.doi.org/10.5380/rt.v12i1.91991.
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Na cidade de Salvador da Bahia em 1835, a Revolta dos Malês foi a maior revolta urbana de escravizados da História do Brasil. Conduzida por muçulmanos escravizados originários da África Ocidental, chama a atenção a ligação dos líderes da Revolta, assim como de grande parte de seus participantes, às ordens místicas do Islã conhecidas como Sufismo. A partir do ponto específico dessa ligação e de suas implicações, neste artigo buscamos compreender melhor as características de ação do Sufismo, sua relação com modelos de ortodoxia usualmente adotados, suas relações políticas com outros grupos religiosos, e os paralelos possíveis entre práticas religiosas e sociais na África Ocidental e na Bahia.
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Macedo, Cecilia Cintra Cavaleiro de. "Sufismo e taoísmo: do xamanismo à formulação filosófica." Voluntas: Revista Internacional de Filosofia 10, no. 2 (2019): 05. http://dx.doi.org/10.5902/2179378638897.
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Em sua obra Sufismo e Taoísmo, Toshihiko Izutsu aponta o paralelismo existente entre estas duas correntes aparentemente díspares. Um ponto fulcral no qual se apoia o estudo comparativo de Izutsu é a origem xamânica dos dois movimentos sapienciais. Tomando como correta esta raiz apontada por Izutsu, pretendemos discutir neste artigo como estas “experiências xamânicas” podem ter dado origem a filosofias tão sofisticadas e elaboradas. Isso será realizado através do questionamento da localização destes dois fenômenos entre a filosofia e a religião, passando pela discussão do significado do termo Sufismo e seguindo em direção à caracterização destes como expressões de experiências que só podem ser entendidas no âmbito da mística que, sob alguns aspectos, é diferente tanto da religião quanto da filosofia.
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Oliveira, Vitória Peres de. "Chuva de estrelas. O sonho iniciático no sufismo e taoísmo." Tiraz 2 (December 8, 2005): 297. http://dx.doi.org/10.11606/issn.2594-5955.tiraz.2005.88653.
Full textDissertations / Theses on the topic "Sufismo"
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Barcelos, Matheus Melo. "Caminhantes na senda reta : os santos mestres sufis da Andaluzia segundo os relatos de Ibn ʿArabī de Múrcia (Séc. XII e XIII E.C.) /". Assis, 2019. http://hdl.handle.net/11449/183527.
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Orientador: Ivan Esperança Rocha<br>Banca: Cecilia Cintra Cavaleiro de Macedo<br>Banca: Carlos Frederico Barboza de Souza<br>Resumo: O sufismo, conceito e paradigma acadêmico, conglomera algumas práticas e especulações místicas/esotéricas na religião islâmica. Tradicionalmente, encontrava-se já no momento da revelação corânica e no período de pregação de Muḥammad, sendo reelaborado e institucionalizado, ao longo dos séculos. Entre seus pensadores, Ibn ʿArabī de Múrcia, andaluz que viveu no século XII e XIII da Era Comum, foi ponto de referência, ao sistematizar esse aprofundamento em obras utilizadas por todo o mundo islâmico. Esta pesquisa intenta analisar a vida de santos muçulmanos andaluzes, empregando as hagiografias escritas pelo citado autor, contendo extratos biográficos de seus mestres, para, com isso, perceber como o autor propunha uma via sufi a seus discípulos, cujos modelos retomavam aqueles do Ocidente islâmico, em meados dos séculos XII e XIII E.C. Propõem-se, neste trabalho, uma abordagem histórica do movimento místico islâmico que influenciou um dos maiores mestres do sufismo, bem como uma análise das hagiografias islâmicas e do conceito de santidade do sufismo em Ibn ʿArabī<br>Abstract: Sufism, concept and academic paradigm, conglomerates mystical / esoteric practices and speculations in the Islamic religion. Traditionally, it was already present at the time of the Quranic revelation and in the preaching period of Muḥammad, being reworked and institutionalized over the centuries. Among its thinkers, Ibn ʿArabī of Murcia, Andalusian who lived in the twelfth and thirteenth centuries of the Common Era, was a point of reference when systematizing this deep understanding in works used throughout the Islamic world. This research seeks to analyze the life of Andalusian Islamic saints, using the hagiographies written by the mentioned author, containing biographical extracts of their masters, in order to understand how the thought and the Sufi way were organized in the Islamic West in the middle of the XII century and XIII EC. This work proposes a historical approach to the Islamic mystical movement that influenced one of the greatest masters of Sufism, as well as the proposition of an analisis of Islamic hagiographies and the concept of sanctity of Sufism in Ibn ʿArabī view<br>Mestre
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Silva, Filho Mário Alves da. "A mística islâmica em Terræ Brasilis: o sufismo e as ordens sufis em São Paulo." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1871.
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Previous issue date: 2012-10-22<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This research has, by scope, to present Tasawwuf (Arabic word that refers to mysticism and
Islamic esotericism), known in the West as Sufism and discuss their presence in Brazil in
general, specifically in Sao Paulo. Our aim is to try to discuss the presence of Sufism in our
country, taking stock of the relationship between the Muslim Sufis with the communities in
which they live. We will attempt to demonstrate the presence of Sufism and Sufi orders since
the time of slavery to present day. Pointing the presence of Sufi orders that exist today in Sao
Paulo. Sufism is a very current issue, being necessary to know and understand it. We see daily
the critical irascible behavior of some Muslim communities, but little or no news about
Sufism and its active role in Islamic communities, especially as a counterpoint to his irascible
behavior pointed. This gap is what we will try to fill. We will discuss Sufism by an
exclusively Muslim bias, ie , completely inserted in the universe of Islam. The research will
consist of free observing Sufi Orders and open interviews of those responsible for them. We
were able to identify nine Sufi Orders in Sao Paulo, and seven of them were described<br>Esta pesquisa tem, por escopo, apresentar o Tasawwuf (palavra árabe que designa o
misticismo e esoterismo islâmicos), conhecido no Ocidente como Sufismo e discutir a sua
presença no Brasil no geral e em São Paulo especificamente. Nosso objetivo é tentar discorrer
sobre a presença do Sufismo em nosso país, fazendo um balanço da relação entre os
muçulmanos Sufis com as comunidades em que estão inseridos. Tentaremos demonstrar a
presença do Sufismo e de Ordens Sufis desde a época da escravidão até os dias atuais.
Apontando a presença das Ordens Sufis que existem em São Paulo hoje. O Sufismo é um
assunto bastante atual, sendo necessário que se o compreenda e o conheça. Vemos críticas
diárias ao comportamento irascível de algumas comunidades muçulmanas, porém pouca ou
nenhuma notícia sobre o Sufismo e seu papel atuante nas comunidades islâmicas,
especialmente como contraponto ao seu comportamento iracundo apontado. Esta lacuna é que
tentaremos preencher. Abordaremos o Sufismo por um viés exclusivamente muçulmano, ou
seja, completamente inserido no universo do Islã. A pesquisa constará de observação livre das
Ordens Sufis e entrevistas abertas dos responsáveis por elas. Foi-nos possível identificar nove
Ordens Sufis em São Paulo, sendo que sete delas foram descritas
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Leite, Sylvia Virginia Andrade. "Simbolismo, o elo perdido: estudo da Ciência das Letras no sufismo." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-03022010-152438/.
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No mundo ocidental moderno [com o perdão pela generalização, e sem deixar de levar em conta as raríssimas exceções que se engajam em um movimento contrário], convivemos com o confronto entre duas posições opostas e aparentemente excludentes. De um lado, a crença em um Deus que rege o mundo material, mas com o qual esse mundo não interage, tendo em vista a sua condição de absoluto e inatingível. Do outro, a convicção racional de que só é aceitável cientificamente aquilo que se consegue comprovar materialmente o que, em tese, nega a existência de uma instância divina, confinando-a ao plano do imaginário. Esta tese propõe um resgate das instâncias intermediárias entre os mundos invisível e visível como forma de recuperar a integridade do pensamento e da vida do homem de nosso tempo. Baseia-se, para isso, no estudo da Ciência das Letras o sistema simbólico adotado pelo sufismo (ta½awwuf), ou mística islâmica, que converte as realidades espirituais em símbolos compreensíveis aos seres humanos e na idéia de imaginação, ou faculdade imaginal, que é a capacidade de realizar essa integração.<br>In the modern occidental world, with rare exceptions that are located primarily in currents of Philosophy, Psychology, Mysticism and Physics, we face a confrontation between two opposite and apparently contradictory positions. On one side, the belief in a God which reigns the material world, but with whom this same world does not interact due to this Gods condition of absolute unattainability. On the other side, the rational conviction that the only scientifically acceptable facts are the ones that can be materially proved which, theoretically, denies the existence of a divine instance, confining it to the imaginary ground. This thesis proposes a recapture of the intermediary instances between the visible and the invisible worlds as a way to recuperate the integrity of contemporaneous mans thought. Thus this work is based in the study of the Science of Letters, the symbolic system adopted by Sufism (ta½awwuf) or Islamic esotericism, which converts the spiritual realities in symbols that are comprehensible for human beings, and also in the idea of an imaginal world, that shelters this passage.
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Gómez, Bárcena Carles. "El simbolismo del nay en el sufismo de Mawlānā Ǧalāl al-Dīn Rūmī." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/459064.
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La presente investigación tiene por objetivo explorar la singular utilización del simbolismo musical y, más concretamente del nay, la flauta sufí de caña, por parte del sabio y poeta sufí persa Mawlānā Rūmī (1207-1273), inspirador de la ṭarīqa mawlawiyya, hermandad sufí de los derviches giróvagos. Para llegar a una comprensión certera del estrecho vínculo que Rūmī mantuvo con la música y la danza, en general, y con el nay, en particular, juzgamos imprescindible estudiar, primeramente, la radical transformación humana y espiritual sufrida por el autor, tras el encuentro en la ciudad hoy turca de Konya con Šams al-Dīn Tabrīzī, su mentor espiritual, pues gracias a éste descubrió Rūmī la significación espiritual de la música y su poder transformador sobre las personas, al tiempo que hizo aflorar en él la vocación de poeta.
Posteriormente, analizamos la particular concepción que Rūmī posee de la música, la cual no se reduce a una mera semiología de los afectos, sino que antes bien constituye toda una gnosis sensorial que le permite al ser humano alzarse por encima de sí mismo a fin de acceder al conocimiento de las realidades espirituales. De ahí que podamos afirmar que el sufismo de Rūmī constituye una verdadera mística de la escucha (samāʿ).
Por último, examinamos, de la mano de los principales comentaristas turco-otomanos de Rūmī, la utilización que éste realiza del simbolismo del nay, verdadero emblema del sufismo mawlawī, especialmente en el proemio de dieciocho versos que abre el Maṯnawī, su magnum opus, y en el que se halla en síntesis toda la cosmovisión espiritual del sabio sufí de Konya.<br>The present research aims to explore the unique use of musical symbolism and, more specifically, the use of the nay, the Sufi reed flute, by the Persian sufi sage and poet Mawlānā Rūmī (1207-1273), inspirer of the ṭarīqa mawlawiyya, the Sufi brotherhood of the Whirling Dervishes. In order to arrive at a correct understanding of Rūmī's close relationship with music and dance, in general, and with the nay, in particular, we deemed it necessary to firstly study the radical human and spiritual transformation suffered by the author after the encounter with Šams al-Dīn Tabrīzī, his spiritual mentor, in the today Turkish city of Konya. Thanks to Šams, in fact, Rūmī discovered the spiritual significance of music and its transforming power over people, while bringing out his vocation as a poet. Subsequently, we analyzed Rūmī's particular conception of music, which cannot be reduced to a mere semiology of affections, but it rather constitutes a whole sensorial gnosis that allows the human being to rise above himself in order to access to the knowledge of spiritual realities. Hence, we can affirm that the Sufism of Rūmī constitutes a true mystic of listening (samāʿ). Following the leading Turkish-Ottoman commentators of Rūmī, we finally examined the use of the symbolism of the nay, the true emblem of Mawlawī Sufism, especially in the eighteen-verse prologue of the Maṯnawī, Rūmī’s masterpiece, in which the entire spiritual worldview of the Sufi sage of Konya is summarized.
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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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Oliveira, Vitoria Peres de. "O caminho do silencio : um estudo do grupo SUFI." [s.n.], 1991. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281769.
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Orientador : Carlos Rodrigues Brandão<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-07-14T04:14:30Z (GMT). No. of bitstreams: 1
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Previous issue date: 1991<br>Resumo: Não informado<br>Abstract: Not informed<br>Mestrado<br>Mestre em Antropologia Social
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Hernández, Catalán Reinaldo. "Historial Cultural del Sufismo en Chile: El caso de la orden Jerrahi-Halveti 1995-2007." Tesis, Universidad de Chile, 2010. http://repositorio.uchile.cl/handle/2250/168020.
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ABENANTE, PAOLA. "Corpi virtuosi e spiriti sensibili: esperienze e immaginari nel sufismo egiziano contemporaneo." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2010. http://hdl.handle.net/10281/31033.
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Focusing on a Sufi brotherhood, the tariqa Burhaniyya Disuqiyya Shadhiliyya, which stands in a twice-subaltern position with respect to both official and Reformist Egyptian Islam, my research critically looks into the Sahwa al-Islamiyya (Islamic Revival) from the point of view of an allegedly heterodox and esoteric brotherhood, a point of view which is relatively underrepresented both in the field and in literature.
In 1974 the Egyptian national newspaper Al-Ahram, together with the official Sufi newspaper Al- Tasawwuf al-Islami, began an unexpected and long lasting campaign against this theretofore-prosperous Sufi brotherhood, swiftly changing its fortune. The detractors - state employed Islamic scholars, exponents of the Ministry of Religious Endowments and the leader of the National Sufi Council - denounced Burhani practices and beliefs as being backward and superstitious, on the grounds that they were culturally rather than divinely inspired. Following these events, in the nineties the Burhaniyya was charged of heterodoxy and promiscuity, and banned from the National Sufi Council. The Burhani Shaykh (leader) decided to leave Egypt in order to concentrate his efforts on proselytizing converts in Europe, starting from a group of German Gestalt psychotherapists. Informally reaccepted by the Egyptian Sufi Council 2004 under the name of another Shaykh, the Burhani disciples have rearticulated their cosmologies in ‘Modern’ terms, in order to respond to the enduring suspicions towards their beliefs and practices. What does it mean to live a pious life in Egypt for people engaged in a subaltern form of Islam, such as my interlocutors? How do the Burhani followers deal with a public sphere dominated by an unsympathetic Reformist Islam? And how do they experience their faith under these unfavorable conditions, and under the consequent material and social constraints of everyday life?This ethnographic exploration expands on recent anthropological research that has drawn attention to Muslim selves and life-worlds, with the aim of restituting legibility to forms of religious commitment and ethical engagement otherwise incomprehensible through a secular and political vocabulary. However this literature has, to a large extent, investigated groups that rely on Reformist interpretations of the written foundations of Islam, while less work has been done on those movements claiming different Islamic traditions and interpretations. Grounded on a six-years extensive fieldwork among the different branches of the brotherhood in Cairo and in Europe (Rome, Paris and Hamburg), the research contributes to filling this gap.
The first part of the dissertation concentrates on the public debates in which the Burhanis have been involved and draws attention to the vocabularies employed by my interlocutors, with the aim of disentangling the plurality of conceptual threads and material trajectories that make up the Burhani discourse on Modern Islam. Structured around the notions of ma‘anaui (spiritual) and maddi (material), this discourse relies on a floating body of cosmological notions which put into dialogue notions belonging to the Sufi mystical tradition, such as zahir (manifest reality) and batin (hidden reality), with liberal and modern conceptions of private and public dimensions of the Self, as well as with psychological notions of embodiment, linked to Gestalt psychology. Through this complex cosmology, the Burhanis vindicate a particular relation between emotions, senses, body and religious meaning, which blurs the boundaries between representations of Modern and Traditional Islam dominant in the contemporary Egyptian public sphere.
The second part of the thesis explores how Burhani followers concretely mobilize their ritual practices and beliefs to understand and make sense of their everyday life needs, difficulties and desires. The notions of spiritual (mana‘ui ) and the material (maddi), in fact, are not confined to the ways in which the Burhaniyya discursively maintains its particular form of Islamic tradition, but infuse the ways in which individual followers make moral decisions and express their existential stakes. One chapter describes how some Burhani migrants understand and experience their emotional and physical displacement due to their forced migration, in terms of a jihad al-nafs (spiritual struggle) between the material and the spiritual dimensions of existence. Another chapter draws attention to the uses of music and singing, essential but contested features of Burhani spiritual and ritual engagement, and describe how my interlocutors creatively build a notion of aesthetics, which blurs the
sacred/profane dichotomy dominant in contemporary Egyptian public sphere. Yet another chapter explores how young Burhani women negotiate their desires and expectations about love and Modern Islam with the dominant gender discourses and roles in which they are daily entangled.
By complementing discourse analysis with a phenomenological exploration of the relation between people and between people and their surroundings, this research pledges for a more existential understanding of religious lives, in the attempt of blurring the dichotomy between the spiritual, the imaginary and the material. The research pursues a genealogy of Burhani cosmologies and practices, which takes into account both the role of public representations and of individual experiences in the shaping of a definite shared Burhani sensibility and cosmology. It therefore repositions religious commitment in relation to national and trans-national trajectories of concepts, as well as in the wider panorama of individual life-worlds, exploring the making of ethical and moral life as a conflictual and ongoing process, involving individual expectations and experiences, material needs, social constraints and public discourses. By focusing on the multiple dimensions of existence, this phenomenological methodology lays value at recognizing the urgency of the social, economic and political conditions that compel and constrain people in their pursuit of winding paths of religious commitment, thus originally contributing to anthropological scholarship on Islam and Muslim subjectivities. On a theoretical level, the research argues for a reassessment of individual creativity, which can be traced in the small, often unreflective albeit continuous, re-workings and variations that my interlocutors bring to the cosmologies and ritual practices they resort to. This analysis of religious life-worlds from the perspective of experiencing subjects highlights the fluidity of religious tradition and questions conventional understandings of Islam as a coherent set of doctrines and rules, which impose on human beings.
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Yunis, Leandra Elena. "Êxtase, poesia e dança em Rumi e Hafiz." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8159/tde-12092013-150820/.
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O êxtase místico costuma ser estudado a partir da análise de rituais de incorporação, possessão de espiritos, transe de curanderia e outros processos que não raro envolvem música para propiciar estados alterados de consciência. Considerando que os rituais sufis integram música, dança e poesia com propósito extático, este trabalho aborda a relação entre a poesia e a dança mística em Rumi e Hafiz, propondo uma metodologia que utiliza noções de linguagem da dança para a análise de poemas.<br>The mystical ecstasy is usually studied from the analysis of rituals of incorporation, possession of spirits, trance curanderia and other processes that often involve music to provide altered states of consciousness. Whereas Sufi rituals integrate music, dance and poetry with purpose ecstatic, this work addresses the relationship between poetry and mystical dance in Rumi and Hafiz proposing a methodology that uses notions of dance language for analyzing poems.
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Cromberg, Monica Udler. "Individuação espiritual e hermenêutica imaginal: Henry Corbin, leitor de Heidegger." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-03122015-143655/.
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A presente tese focaliza a questão da individuação espiritual na obra de Henry Corbin, valendo-se de pontos da obra de Heidegger que iluminam essa questão. Heidegger foi um dos filósofos que mais influenciaram Corbin, sendo que este foi o primeiro tradutor de Heidegger para o francês. No entanto, não é o propósito da tese demonstrar essa influência, embora muitas vezes o faça. O que importa é se valer das idéias de Heidegger que parecem equivaler às de Corbin, para ajudar-nos na anãlise da questao do exílio e da individuação. Conceitos de Heidegger tais como hermenêutica, fenomenologia, o Dasein, o Ser, a Superação da Metafísica, o Impessoal (das Man), a decisão pela Autenticidade, pelo ser si-mesmo mais próprio, colocam-se em cena ao longo da tese para colaborar com o aprofundamento da compreensão da individuação espiritual em Corbin. Parto da questão do exílio da alma em Corbin e nos místicos que este representa, tentando primeiramente levantar a etiologia de tal exílio, de tal disjunção alma-mundo. Para isso, lanço mão não só de Heidegger, mas também de Husserl, que foi bastante importante para Corbin. Em seguida, abordo, a partir da hermenêutica e da fenomenologia, a noção de imaginal e de hermenêutica espiritual, que equivale a uma interiorização e a uma integração do mundo na alma. Para isso, valho-me das noções de tempo e espaço na mística oriental de Corbin assim como na filosofia de Heidegger. O percurso desta primeira parte vai do exílio da alma no mundo do espaço quantitativo ao mundo vivido na alma, ou seja, a perspectiva da saída do exílio enquanto um retorno ao mundo da alma. A segunda parte, aborda o conceito de alma em Corbin e na mística sufi, que possui um caráter dual e pressupõe o conceito de anjo do sufismo, assim como o de Pessoa, que foi herdado por Corbin de Berdiaev, para então justapô-los ao conceito de Dasein de Heidegger e a verificação dos pontos onde os conceitos de Dasein e de Pessoa se encontram e se equivalem. A ideia de personalismo e autenticidade contrapõe-se em ambos autores ao nihilismo e ao Impessoal que oprime o homem moderno e o atira no exílio. Esta crise é apresentada na tese como um mundo sem alma assim como um mundo onde prevalece o esquecimento do ser, sendo que as indicações de superação de Heidegger e Corbin apontam para direções similares e às vezes complementares. A saída do Exílio tem como condição a tomada de consciência das consequências da despersonalização do mundo, do empobrecimento espiritual, e do perigo que o homem está correndo de desaparecer enquanto homem, enquanto Pessoa. A superação da crise, o retorno à casa, aparece em ambos ligada à capacidade de desconstrução de qualquer objetivação e na neutralização do caráter reificador e dominador do pensamento, que concorrerão para a reintrodução do transcendente, do inabarcável e misterioso, do espiritual na cotidianeidade e na visão de mundo do homem moderno.<br>This thesis focuses the question of spíritual individuation in Henry Corbin1s work, using the parts of Heideggers work which throw light on this question. Heidegger was one of the philosophers which most influenced Corbin, who was the first translator of Heideggers work in french. Nevertheless, it is not the purpose of this work to demonstrate this influence, although it becomes evident along the thesis. What matters here is is to take Heideggers ideas that seem to match to Corbins in order to help us in the analisis of the question of exile and of individuation. Heideggerian concepts such as hermeneutics, phenomenology, the Dasein, Being, the overcoming of metaphysics, the Impersonal (das Man), the will to authenticity to be one\'s very self, are employed throughout the thesis, so as to contribute to a better understanding of spiritual individuation in Corbin\'s philosophy. I take as my starting point the subject of the exile of the soul in both Corbin and the mystics whom he represents, first of all by attempting to trace the etiology of this exile, this disjunction between soul and world. To that end, I avail myself not only of Heidegger\'s philosophy, but also that of Husserl, which had a great deal of influence on the work of Corbin. I then address, with the help of hermeneutics and phenomenology, the concepts of imaginal and spiritual hermeneutics, which is equivalent to the interiorization and integration of the world into the soul. To that purpose, I utilize the notions of time and space in the oriental mysticism of Corbin and in Heidegger\'s philosophy. The first part then covers the trajectory of the soul from its exile in the world of quantitative space back to the lived world of the soul; in other words, the way of exile as a return to the soul-world. The second part covers both the concept of soul in Corbin and in Sufi mysticism, wich possesses a dual character and in Sufism pressuposes the concept of \"angel\", and that of Person, which Corbin inherited from Berdiaev, with the intention of contrasting these concepts with Heidegger\'s Dasein and verifying where they meet and are the same. In both authors, the ideas of personalism and authenticity are put in opposition to ninhilism and the Impersonal which oppresses man in the modern world and casts him into exile. In the thesis, this crisis is described in terms of a world devoid of soul, a world where the soul has been forgotten, and what Corbin and Heidegger appoint as the way to overcome it are many times similar and sometimes complementary. The way out of Exile has as its condition the awareness of the consequences of the de-personalization of life, of spiritual empoverishment, and of the risk man runs of diassappearing as man, as a person. In both Heidegger and Corbin, the overcoming of the crisis, the return home, is associated with the capability of desconstructing any sort of objectification and of neutralizing the reifying and imposing character of thought, which will collaborate with the re-introduction of the transcendent, the unfathomable, and the mysterious in the daily life and world view of modern man.
Books on the topic "Sufismo"
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González, Antonio de Diego. Sufismo negro: Una breve historia del sufismo en África occidental. Almuzara, 2019.
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Guijarro, Andrés. La constitución invisible del ser humano según el sufismo. Los Libros del Olivo, 2013.
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Sandoval, Juan José Sánchez. Sufismo y poder en Marruecos: Milagros de Abū Yaʻzzà. Quorum Editores, 2004.
Find full textBook chapters on the topic "Sufismo"
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Halligan, Fredrica R. "Sufis and Sufism." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_666.
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Halligan, Fredrica R. "Sufis and Sufism." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_666.
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Cyrous, Sam, Carol L. Schnabl Schweitzer, Stacey Enslow, et al. "Sufis and Sufism." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_666.
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Uzun, Bilge. "Sufism." In Encyclopedia of Religious Psychology and Behavior. Springer Nature Switzerland, 2024. https://doi.org/10.1007/978-3-031-38971-9_1899-1.
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Jibraeil. "Central Asia to India: Immigration of Sufis and Urbanization in Medieval Raj asthan." In Sufism. Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-8.
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Mohammed, Jigar. "Sufism and Sufi Shrines in Jammu Hills." In Sufism. Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-6.
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Kazimov, Mehdi. "The Style of Persian Sufi prose XI - XIII centuries." In Sufism. Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-11.
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Yerekesheva, Laura. "Sufism and Religious Syncretism in the History of Central Asia." In Sufism. Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-10.
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Kamolov, Usmonali. "The Understanding of Self and others in Teachings of Sufism: Najmuddin Razi (1177-1252)." In Sufism. Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-13.
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Husain, S. M. Azizuddin. "Shaikh Sharfuddin Bu Ali Qalander Panipati's Contribution for the Development of Composite Culture in Panipat during 14th Century." In Sufism. Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-14.
Full textConference papers on the topic "Sufismo"
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Tanabayeva, Anar, Samal Sagnaikyzy, and Marzhan Alikbayeva. "THE PATTERN OF THE �PERFECT MAN� IN SUFISM." In 11th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2024. SGEM WORLD SCIENCE, 2024. https://doi.org/10.35603/sws.iscah.2024/vs07.19.
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In the history of culture, one of the most important periods in the study of the problem of the nature and formation of the �perfect man� was the historical stratum of medieval Islamic culture, in which the Sufi discourse played an important role. Sufism as a religious and mystical direction in Islam is actualized in the light of the study of the classical cultural heritage of the peoples of the East and modern socio-cultural processes. Sufism played a significant role in the development of medieval Islamic culture and made its unique contribution to the concept of the �perfect man�. The Sufi doctrine is based on the aspiration to unity with the Divine through personal mystical experience and spiritual practices that help to purify the soul. Sufi thinkers such as Rumi, Ibn Arabi, and Al-Ghazali, Akhmet Yassawi saw perfection in the harmony between knowledge and heart, where a person finds inner peace and insight through love for God and constant self-improvement. For them, the �perfect man� was presented as an ideal combining both spiritual and moral perfection, which makes Sufism particularly significant for study in the context of both classical and modern Oriental heritage. Sufism has a significant impact on the history of art and has influenced various art forms: literature, painting, architecture and music.
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Olim, Sultonmurod. "THE ROLE AND SIGNIFICANCE OF SUFISM IN BABUR'S LIFE, WORLDVIEW, AND CREATIVITY." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/bwxa5016.
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This article examines Sufism's pivotal role in Babur's life and worldview, drawing from "Baburname" and contemporaneous writings. It elucidates Babur's unique stance toward Sufi figures and establishes the significance of Nakshbandi sheikhs in his life. This scholarly inquiry enriches our understanding of Babur's complex relationship with Sufism.
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Yakupoğlu, Cevdet. "Sheikh Şa'bân-i Velî of Kastamonu, One of the Followers of Sheikh Ibrahım Zâhid-i Gîlânî's Irfan School." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201819.
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Sheikh Zâhid-i Gîlânî, one of the great Sufis who grew up in the Turkish geography of Azerbaijan, has a great place in Anatolian Sufi culture. The Sufis educated by this person also migrated to Anatolia and contributed to the spread of the Khalveti sect there. One of the followers of the Sufi thought that spread as a result of the activities of Sheikh Zahid's khalifas in Anatolia was Sheikh Şa'bân-ı Velî (d.1569). This person, who was born in Kastamonu in the last quarter of the 15th century, received his high madrasa education in Istanbul, later matured under the Sufi training of Konrapalı Hayreddin Efendi, who had a dervish lodge around Bolu, and was given the duty of guidance in his hometown, Kastamonu. Şa'bân-ı Velî gave lectures in different dervish lodges in Kastamonu and trained students and khalifas. In this study, brief information is given about Sheikh Zahid's understanding of Sufi thought, the life and legends of Şa'bân-ı Velî, who laid the foundations of Şa'bâniyya in Kastamonu two and a half centuries later, are examined, and the roles of these two great Sufis in Turkish-Islamic Sufism life are discussed. Keywords: Sufism Life, Khalvetiyya, Şa'bâniyya, Kastamonu, Azerbaijan.
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Kheıavı, Shahram Panahı. "Tasavvufun irfani tecellileri Şah İsmail’in manevi liderliğinde." In 1st International Shah Ismail Khatai Symposium. Namiq Musalı, 2024. https://doi.org/10.59402/ees02202412.
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As the Safavid dynasty ushered in a transformative era in Azerbaijani history, its founder Shah Ismail I not only ascended the throne but also assumed spiritual leadership of society as a Sufi mürshid (guide). Drawing upon the tenets of Sufism, he became the community’s spiritual leader and spearheaded the officialization of Twelver Shia Islam in Azerbaijan. The Sufi movement of that era was the culmination of a long transformative process spanning from the time of Sheikh Safi al-Din Ardabil, the Safavid dynasty’s grand ancestor, poet, and scholar, to the reign of Shah Ismail. During this developmental phase, values such as asceticism and piety, secrecy, obedience, and submission played a pivotal role in Shah Ismail’s unification of his followers and the establishment of a powerful dynasty. Moreover, the spiritual and philosophical aspects of Sufism were clearly evident in Shah Ismail’s spiritual leadership. Historical sources provide compelling evidence of Sufism’s significant role in the transformation of this period. This article examines some of the terminology and literature employed in the Sufi discourses of that era. The aim of this article is not to delve into the essence of Sufism or to add new knowledge to our understanding of this field. Rather, it seeks to elucidate the political, social, and spiritual dimensions of Shah Ismail’s emotional connection with his followers by expounding upon certain Sufi symbols and spiritual aspects.
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"PHILOSOPHY OF ISLAMIC SUFISM." In XII. International Research Congress of Contemporary Studies in Social Sciences. Rimar Academy, 2024. https://doi.org/10.47832/rimarcongress12-11.
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The history of the Islamic spiritual life at its beginning by the ascetics, worshippers and early hermits was noticeable by fear and intimidation. The asceticism accompanied by fear, sadness and crying on one hand and intimidation and threats (warning) on the other hand, all of these are the way for man to curb the reins of the soul until it becomes pure and sublime and becomes reassured, returns to its Lord satisfied and pleasing, enters among His servants and enters His Paradise. The spiritual life gradually ascends and heads in another direction not driven by fear of punishment or greed for reward, but rather what drives it is the pure love of Allah. Since “Sufism is the true religious spiritual manifestation among Muslims, because it is the mirror on its page the Islamic spiritual life is reflected in its most special manifestations, asceticism is the practical aspect of Sufism, it is a way of life that the believer lives, a special position towards the world and its adornments, desires and pleasures, and towards the self and its greediness. The Sufi tendency, or Sufi philosophy, if we could say that, is based on the absolute love and absolute beauty that are spread in the universe. The idea of love and beauty has developed among Sufis to form the theory of divine love until it became one of the concerns of the people of Sufism. Sufism believes that the divine love is the secret of Allah’s creation of the world, because Allah wanted to reveal the secret of His eternal beauty to show it on the face of existence. Sufis believe that the verses of love that are mentioned in the Holy Qur’an and in the hadiths of the Messenger Mohammed (peace be upon him), support their theory of divine love, the echoes of which we find are strong in the entire Sufi heritage. "Divine love for the Sufis means that Allah is the beloved with an eternal love, not out of fear of His Hellfire nor out of greed for His Paradise. They can be counted as those who developed the state of fear of Allah into pure love. The ascetics tried to get rid of their worries and sorrows driven by the fear of Allah’s punishment and wrath, by looking forward to His mercy and forgiveness, hoping for His reward and forgiveness. While the life of Al-Hasan Al-Basri was an asceticism based on fear of the torment of Hellfire and longing for the reward of Paradise, the spiritual life gradually ascended and headed to another direction, not driven by fear of punishment or greed for reward, but rather what drove it was the love of Allah that aimed only at contemplating His noble face and enjoying His eternal beauty
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Asku, Uğurcan, Veysal Bayram Ali, and Alcan Cafer. "Sheikh Zahid Gilani and Other Azerbaijani Sufis in Nurbahş Kuhistani’s Silsile-i Evliya." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201803.
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The paper evaluates Nurbahş Kuhistani and Silsile-i Evliya, who lived in the 15th century. In his work, Nurbahş Kuhistani deals with Azerbaijani sufis, in which he includes names and short biographies. It is given about other Sufis who lived in the same geography and time zone as Sayyid Nesimi. This information aims to understand how Sheikh Zahid and other Sufis emerged in a geography of knowledge. Identifying the names of many Sufis from Azerbaijan, drawing attention to the Sufis that exist in their life and culture environment will contribute to the understanding of the Sufi thought and cultural environment. Thus, the aim of this study is to determine the personalities of the Azerbaijani Sufis from a broader perspective. In this form, the declaration and its source are also important in terms of being the first work about the Sufis of Azerbaijan. The introduction of the book as a new literature on the history of Azerbaijani sufi points to another importance of the paper. Nurbahş Kuhistani (d. 869/1464), on the other hand, is a great Sufi, who carried out activities around the philosophy of Sufism. Nurbahş Kuhistani, whose sect called Nurbahşiyye, was spread in Khorasan and Azerbaijan and had many disciples. Nurbahş Kuhistani included 254 sufis in his Arabic work Silsile-i Evliya. While these sufis were recorded to the cities of Azerbaijan such as Tabrizi, Shirvani and Bakuyi, they also gave Sufi schools which they were famous with in the form of Halveti and Ardabil. Keywords: Sheikh Zahid, Nurbahş Kuhistani, Azerbaijan, Silsile-i Evliya.
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Bayramov, Müşfiq, and Kamal Mahmudov. "Outstanding Representative of Azerbaijan Culture Sheikh Tajaddin Ibrahim Zahid Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201808.
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Sufism, which began to take shape as a religious-religious way of thinking in the 9th century, was fully formed in the 11th-12th centuries. As a religious-philosophical, spiritual and moral way of thinking, Sufism was also widespread in Azerbaijan. Well-known representatives of this religious and mystical movement in Azerbaijan were such as Abu Huseyn Dindari, Akhi Faraj Zanjani, Shams Tabrizi, Mahmud Shabustari Seyid Yahya Bakuvi. One of them is Ibrahim bin Rovshan Amir, who was born in the village of Siyavurd in Lankaran, better known as Sheikh Zahid Gilani. His role in the development of Sufism and the development of Sufism ideas in the Middle East, especially in the regions of Shirvan and Ardabil, is great. He had educated many murids who propagandized the culture of irfan and played an important role in the ideological, social and political life of Azerbaijan. Keywords: Safaviyya, Zahidiyya, Sufism, Irfan, Sect, Tolerance.
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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.
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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.
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Iqbal, Rizwan. "Ontology development for Sufism domain." In Fourth International Conference on Machine Vision (ICMV 11), edited by Zhu Zeng and Yuting Li. SPIE, 2012. http://dx.doi.org/10.1117/12.920081.
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Yunus, A., and Muhammad Luthfi. "Sufism Practices at Ma'iyahan Emha Ainun Nadjib." In Proceedings of the 2nd International Conference on Strategic and Global Studies, ICSGS 0218, October 24-26, 2018, Central Jakarta, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.24-10-2018.2289650.
Full textReports on the topic "Sufismo"
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Hill, Jonathan N. Sufism in Northern Nigeria: Force for Counter-Radicalization? Defense Technical Information Center, 2010. http://dx.doi.org/10.21236/ada520898.
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Laremont, Ricardo R. Mercy or Wrath: The Competing Ideologies of Sufism and Wahhabism in North Africa and the Sahel. Defense Technical Information Center, 2013. http://dx.doi.org/10.21236/ada586478.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).