Siga este enlace para ver otros tipos de publicaciones sobre el tema: Sufismo.
Tesis sobre el tema "Sufismo"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte los 50 mejores tesis para su investigación sobre el tema "Sufismo".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Explore tesis sobre una amplia variedad de disciplinas y organice su bibliografía correctamente.
1
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.
Texto completoResumen
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
2
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.
Texto completoResumen
Made available in DSpace on 2016-04-25T19:20:24Z (GMT). No. of bitstreams: 1
Mario Alves da Silva Filho.pdf: 4016620 bytes, checksum: c7a02023dc1c089d5a1f3d0e33fca937 (MD5)
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
3
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/.
Texto completoResumen
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.
4
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.
Texto completoResumen
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.
5
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.
Texto completo
6
Oliveira, Vitoria Peres de. "O caminho do silencio : um estudo do grupo SUFI." [s.n.], 1991. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281769.
Texto completoResumen
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
Oliveira_VitoriaPeresde_M.pdf: 4202656 bytes, checksum: e35971ad90de89e038b6cfec524f05ee (MD5)
Previous issue date: 1991<br>Resumo: Não informado<br>Abstract: Not informed<br>Mestrado<br>Mestre em Antropologia Social
7
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.
Texto completo
8
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.
Texto completoResumen
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.
9
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/.
Texto completoResumen
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.
10
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/.
Texto completoResumen
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.
11
Machado, Beatriz Barcellos. "A trama e a urdidura - um ensaio sobre educação a partir do encantamento." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-16082011-142957/.
Texto completoResumen
Este trabalho recupera elementos do Sufismo via mística originalmente islâmica , nota- damente da obra de Ibn \'Arabî, e busca inseri-los no contexto da sociedade e do pensa- mento atuais a fim de pensar as primeiras linhas de um modelo pedagógico voltado para a singularidade e a cidadania.<br>The present paper brings back subjects found in Sufism, especially the works of Ibn \'Arabî, and tries to integrate them into the context of present society and contemporary thought, in order to sketch the first lines of a pedagogical model directed towards singularity and citizenship.
12
Santos, Delano de Jesus Silva. "O encontro de dois oceanos: a Ordem Sufi Chishti na Índia e o diálogo com as tradições do hinduísmo." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5544.
Texto completoResumen
Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-08-09T13:07:48Z
No. of bitstreams: 1
delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5)<br>Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-09T15:00:19Z (GMT) No. of bitstreams: 1
delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5)<br>Made available in DSpace on 2017-08-09T15:00:19Z (GMT). No. of bitstreams: 1
delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5)
Previous issue date: 2017-07-05<br>A presente tese, desenvolvida a partir da perspectiva da mística comparada, analisa alguns elementos históricos, doutrinários e praxiológicos que proporcionam e favorecem o diálogo inter-religioso e inter-civilizacional entre o sufismo da Ordem Chishti na Índia e as tradições hindus. A pesquisa disserta sobre a presença inicial do islã na índia e a importância do sufismo persa para o diálogo com o hinduísmo. Procura-se demonstrar iniciativas de comunicação realizadas pelos primeiros sufis chishtis que se estabeleceram no subcontinente indiano que contribuíram para esse processo de interação. A pesquisa também trata de questões filosófico-teológicas da Ordem Chishti e suas práticas espirituais que servem como eixos de aproximação entre as duas tradições destacando a importância da religiosidade popular na forma de música (qawwãli) e espaços sagrados (dargãhs) que revelam o pluralismo da estrutura religiosa indiana. A tese aponta para um modelo não-ocidental de diálogo inter-religioso vivenciado por esses encontros entre as duas maiores religiões da Índia. Por um lado, esse intercâmbio espiritual entre hindus e muçulmanos é mediado pela mística islâmica, ou sufismo, e por outro pela tradição dos Upanisads. Um traço comum em ambas as tradições é a abertura dialógica e o compromisso com a dignidade humana.<br>The present thesis, developed from a comparative mysticism perspective, analyzes some historical, doctrinal and practical elements, which provide and favors the inter-religious and inter-civilizational dialogue between the Sufism of the Chishti Order in India and Hindu traditions. The research discusses the initial presence of Islam in India and the importance of Persian Sufism to the dialogue with Hinduism. It seeks to indicate some communicative initiatives taken by the first Sufi chishtis established in the Indian subcontinent who contributed to this process of interaction. The research also addresses philosophico-theological issues of the Chishti Order and its spiritual practices that serve as references for approximation between the two traditions highlighting the importance of popular religiosity in the form of music (qaw-wali) and sacred spaces (dargahs) revealing the pluralism of the Indian religious framework. The thesis points to a non-western model of inter-religious dialogue experienced through these encounters between the two major religious in India. On the one hand, this spiritual exchange between Hindus and Muslims is enriched by the Islamic mysticism, or Sufism, on the other hand by the Upanisadic tradition. A common feature to both traditions is their dialogic openness and commitment to human dignity.
13
Silva, Cássia de Castro. "Tramas em movimento: desenhos e pinturas inspirados nos mosaicos geométricos medievais." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/27/27159/tde-13092016-102451/.
Texto completoResumen
Este trabalho consiste numa pesquisa pictórica a partir de uma experiência de contemplação de mosaicos geométricos islâmicos medievais. A pesquisa busca fazer um percurso desde o estudo pictórico da urdidura dos mosaicos, mostrando a natureza de seu ritmo e seu movimento até a elaboração e apresentação de um corpo de trabalhos em desenho e pintura que se apropriam deste movimento \"encapsulado\" nos mosaicos, revelando-os.<br>This work consists in a pictorical research based on the contemplation of Islamic Medieval Geometric Mosaics. The research comprehends the trajectory from the study of Mosaics\' warp, in which are shown their rithm and movement, towards the preparation and presentation of a corpus of works in design and painting that reveals the countless possibilities of moves \"encapsulated\" in the Mosaics.
14
Yunis, Leandra Elena. "Samatradução: a dança num exercício de tradução do gazal de Jalal Uddin Rumi." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8159/tde-09022018-173648/.
Texto completoResumen
Apresentamos neste trabalho nove gazais de Jalal Uddin Rumi (1207-1273), fundador da Ordem dos Dervixes Rodopiantes de Konya, na Turquia, traduzidos diretamente do persa para o português a partir de uma perspectiva interdisciplinar que envolve História, Dança, Literatura e Tradutologia. Temas centrais da sua poesia, como raqs (dança) e samá (audição), são tomados pela problemática da fusão de seus significados, realizada pelos estudiosos e tradutores. Retoma-se o contexto histórico peculiar de emergência, reiteração e atualização semântica dos termos, pautado pelo debate islâmico sobre a música e a dança, tanto em âmbito secular como religioso, sobretudo entre os séculos IX e XIV. Os autores envolvidos nesse debate discorreram sobre a diferenciação entre dança e audição mística e, a partir da defesa de Alghazali (1058-1111), um novo sentido foi conferido à dança e pautou a sua licitude até o nosso tempo, embora com retrocessos e restrições que variaram conforme o local e a época. Aqui examinamos a noção e terminologia específica utilizada por Rumi em seu diálogo poético com os autores do debate, propondo uma metodologia tradutória focada na metáfora da dança e sensível ao processo da audição mística.<br>This thesis presents nine gazals of Jalal Uddin Rumi (1207-1273), founder of Whirling Dervishes Order of Konya in Turkey, translated from Persian directly to Portuguese in an interdisciplinary perspective involving History, Dance, Literature and Traductology. The conceptual fusion of Raqs (dancing) and Sama (hearing) - central themes of his poetry which was always done by scholars and translators is discussed herein. We also present and investigate the emergence of these concepts in the Islamic controversy regarding music and dance, in secular as in religious spheres, particularly between the 9th and 14th centuries. Authors who discussed the theme pointed out differences between dancing and mystical hearing; since the defense of Alghazali (1058- 1111) a new meaning was attributed to dance, which has, up until now, been accepted, regardless of setbacks and constraints in different places and times. The specific notion and terminology of dance in Rumis poetry is analyzed in the light of his own dialogue with the authors of this debate. We propose a translation methodology focusing on the dance metaphor which be according to the mystical hearing process.
15
COLONELLO, PAOLA. "Il viaggio del muğāhid. Il ğihād e la Pedagogia dello Sforzo Evolutivo." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2022. http://hdl.handle.net/10281/375876.
Texto completoResumen
Esplorando la modalità di apprendimento che definisce “wayfaring”, la Pedagogia dello Sforzo Evolutivo (neologismo) affronta il controverso concetto islamico di ğihād, che, in prospettiva pedagogica, educa allo sforzo (ğ-h-d) ritenuto necessario ai fini dell’affinamento spirituale (ğihād al-akbar) e dell’avanzamento lungo il sentiero della conoscenza (ğihād al-‘ilm). In quest’ottica, se lo sforzo è scansato e il movimento è trattenuto, la marcia verso la comprensione rallenta fino silenziare le potenzialità evolutive, con ricadute che coinvolgono tanto il benessere dell’individuo, quanto quello della comunità.
Protagonista della ricerca è il muğāhid: un soggetto in apprendimento la cui condizione di imperfezione e perfettibilità sottintende un accrescimento, una processualità verso la quale l’educazione dovrebbe svolgere un compito di cura. La scelta di ispirarsi alla figura del muğāhid è dettata dall’intenzione di dimostrare come la supposta alterità meriti di essere considerata per il suo ruolo formativo e non solo oppositivo o aggiuntivo. La sua inclusione nel discorso promuove la messa in discussione di considerazioni mono-prospettiche e perentorietà che non possono permettersi di sussistere in una realtà naturalmente pervasa da un’incontenibile propensione al cambiamento. La ricerca lascia dialogare la tradizione islamica con la teoria dell’apprendimento trasformativo di Jack Mezirow (1978, 1981, 1989, 1990, 1996, 1997, 1998, 2000, 2003a, 2003b, 2016) e le elaborazioni di Joseph Campbell (1958, 2012a, 2012b) e Christopher Vogler (2010) attorno al tema del viaggio eroico, privilegiando il mito e la poesia quali media educativi. Nel mentre, esplora il modo in cui il concetto di ğihād è trasmesso all’interno di un collegio religioso tradizionale giavanese.
La ricerca è condotta con metodo qualitativo etnografico, in cornice epistemologica ermeneutico-costruttivista. Al fine di salvaguardare la dimensione di dialogo e co-costruzione dei significati, sono stati condotti colloqui individuali e video-interviste con testimoni privilegiati e voci eloquenti del panorama teologico di Sufismo, Sunna, Ši’a e Cristianesimo e, con l’intenzione di stimolare il confronto fra le loro divergenti prospettive, è stato organizzato e mediato un incontro dal nome di “Web-šāy”: un focus-group internazionale e interreligioso attorno al tema dell’educazione al ğihād. La costruzione teorica della tesi riflette i contenuti delle conversazioni con i partecipanti e i risultati dell’approfondimento delle fonti bibliografiche.
Il testo consta di una prima parte (quattro capitoli), in cui è presentata la Pedagogia dello Sforzo Evolutivo e di una seconda (quattro capitoli), centrata sull’allegoria del viaggio eroico e il suo confronto con la teoria dell’apprendimento trasformativo di Mezirow e la processualità individuata nel percorso d’iniziazione emergente dall’azione del muğāhid.
Nel medesimo modo in cui invita a considerare con sguardo critico costruttivo le cornici di riferimento fornite dalla cosiddetta “prima casa”, la Pedagogia dello Sforzo Evolutivo si interroga su quali siano i rischi del preservare la purezza di una teorizzazione “originaria”, distinta da ogni possibile adattamento o reinterpretazione, e rimarca la sconvenienza delle brame di immobilità e di separazione. Seguendo le medesime logiche che applica nell’indagare le derive estremistiche e la riluttanza al movimento, esorta la comunità scientifica a non impigrirsi in una propria, singolare, nicchia speculativa. La esorta a sporgersi con interesse autentico verso il non conosciuto e ad apprendere a osservare uno stesso oggetto di indagine attraverso le lenti rese disponibili da altre discipline, altre tradizioni culturali, altri bagagli esperienziali.<br>Exploring the way of learning which the thesis defines “wayfaring”, the Pedagogy of Evolutionary Effort (neologism) discusses the controversial Islamic concept of ğihād, which, from a pedagogical perspective, educates to perform an effort (ğ-h-d) that is necessary to the purposes of spiritual refinement (ğihād al-akbar) and advancement along the path of knowledge (ğihād al-‘ilm). From this perspective, if effort is avoided and movement is restrained, the walk towards understanding slows down, till human evolutionary potential is silenced, with repercussions which involve the well-being of both the individual and the community.
Protagonist of research is the muğāhid: a learner, whose condition of imperfection and perfectibility implies an increase, a process for which education should hold a caring task. The choice to let the muğāhid being inspiring, is induced by the intention to demonstrate how supposed otherness deserves to be considered for its formative role, and not just for its oppositional or additional one. Its inclusion in the discourse promotes the questioning of mono-perspective and peremptory considerations which cannot afford to exist in a reality that shows to be naturally pervaded by an irrepressible propensity for change.
The thesis allows a dialogue among Islamic tradition, the Transformative Learning Theory (Mezirow, 1978, 1981, 1989, 1990, 1996, 1997, 1998, 2000, 2003a, 2003b, 2016) and the writings of Joseph Campbell (1958, 2012a, 2012b) and Christopher Vogler (2010) about the theme of the hero’s journey, promoting myth and poetry as educational media. In the meanwhile, it explores the way the concept of ğihād is explained inside a traditional Javanese religious boarding school (qualitative research, ethnographic method; hermeneutic constructivist epistemological framework). To safeguard the dimensions of dialogue and co-construction of meaning, the researcher arranged individual video-interviews with Privileged Witnesses and eloquent voices belonging to the theological panorama of Sufism, Sunna, Ši’a and Christianity. Moreover, with the purpose of stimulating the comparison between their divergent perspectives, she organized and mediated a meeting called "Web-šāy": an international and interreligious focus-group about the issue of education to ğihād. The theoretical construction of the thesis reflects both the contents of the conversations with participants and the result of the in-depth study of bibliographic sources.
The text consists of a first part (four chapters), in which the Pedagogy of Evolutionary Effort is presented, and of a second part, (four chapters), which is centred on the allegory of the hero’s journey and its comparison with Mezirow's Transformative Learning Theory and the process of initiation emerging from the action of the muğāhid.
Inviting to consider, in a critical constructive way, the frames of reference which are provided by the so-called “first home”, the Pedagogy of Evolutionary Effort questions the risk of preserving the purity of an “original” theorization, avulsed from any possible adaptation or reinterpretation, and emphasizes the impropriety of longing for immobility and separation. Following the same logic that it applies to the investigation of extremist tendencies and reluctance to move, the thesis urges the scientific community not to withdraw in its singular, speculative niche and exhorts it to turn with genuine interest towards the unknown and learn to observe its object of investigation through lenses that are made available by other disciplines, other cultural traditions, by another experiential baggage.
16
Stenberg, Carl-Johan. "Religiös feminism och sufism : en hermeneutisk analys av sufisk teologi." Thesis, Uppsala universitet, Religionshistoria, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296208.
Texto completo
17
Andersson, Tobias. "Den tidlösa sufismen : Om philosophia perennis föreställningar om sufism och islam." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-10166.
Texto completoResumen
Det västerländska intresset för sufism har under 1900-talet varit stort, liksom antalet böcker som har publicerats rörande ämnet, både inom och utanför den akademiska världen. Samtidigt har en fascination för islams esoteriska dimensioner kunnat påträffas bland flera konstnärer, poeter och intellektuella, vilka inte sällan varit befryndade med philosophia perennis och dess läror, som både inom och utanför de akademiska sammanhangen således har utövat ett visst inflytande. Följande studie inriktas dock på de mest framstående och uttalade företrädarna för philosophia perennis som under 1900-talet dragits till sufismen, med fokus på deras föreställningar och tolkningar av sufism och islam. Studiens syfte är att genom en textkritisk och idéhistorisk metod analysera kvalitativt utvalda skrifter av perennialister som ger uttryck för särskilda föreställningar och tolkningar av sufism genom att relatera dessa till teorier om orientalism, occidentalism, globalisering och modernitet. Detta utreds genom problemformuleringarna: Hur framställs och tolkas sufismen av företrädare för philosophia perennis? Varför framställs sufismen så? Vad finner företrädarna tilltalande i islam och sufism? Resultaten visar att perennialisterna anspelar på och använder de orientalistiska och occidentalistiska föreställningar som finns i både öst och väst vid presentationerna av islam och sufism, bland annat för att kritisera moderniteten och definiera sina egna ståndpunkter. Dessutom pekar resultaten vidare på att perennialismen både närts och influerats av modernitens allt mer påtagliga globalisering, även om de ofta reagerar polemiskt emot den. Utan att reducera 1900-talets philosophia perennis till enbart en anti-modernistisk idéströmning, fokuserar studien på dess relation till modernitet, globalisering, orientalism och occidentalism, enligt syftet att belysa perennialismens föreställningar om sufism, varför just islam tilltalar företrädarna samt vilka särskilda implikationer ovan nämnda faktorer genererar i deras föreställningar och tolkningar av sufism.
18
Ghafoori, Ali Stockdale Nancy L. "Polemics in medieval sufi biographies." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/ark:/67531/metadc12127.
Texto completo
19
Benato, Sandra Regina. "O coração do si mesmo : identidade essencial no pensamento de Ibn 'Arabi / Sandra R. Benato ; orientador, Jamil Inrahim Iskandar." reponame:Biblioteca Digital de Teses e Dissertações da PUC_PR, 2008. http://www.biblioteca.pucpr.br/tede/tde_busca/arquivo.php?codArquivo=971.
Texto completoResumen
Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2008<br>Bibliografia: f. 116-120<br>A obra de Ibn 'Arabi (1165DC), conhecido por al-Sheikh al-Akbar, o Mestre Maior, bem como sua pessoa, constituem um marco no pensamento místico muçulmano. Sua intensa experiência metafísica aliada a uma extrema plástica no cuidado das palavras e um profun<br>The works of Ibn 'Arabi (1165AD) known as, Al-Sheikh Al-Akbar, the Greatest of the Masters, as well as his own person, are a reference in the mystical Muslim thought. His intense metaphysical experience added to his extremely pliable use of Arabic words a
20
Akash, Hussein Ali. "Die sufische Koranauslegung Semantik und Deutungsmechanismen der išārī-Exegese." Berlin Schwarz, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2815880&prov=M&dok_var=1&dok_ext=htm.
Texto completo
21
BRUZZI, SILVIA. "Ğihād, sufi e colonialismo in Africa sub-sahariana. Il caso della Ḫatmiyya in Eritrea". Doctoral thesis, Università degli Studi di Cagliari, 2011. http://hdl.handle.net/11584/266313.
Texto completoResumen
This thesis deals with the
socio-political accommodation of Muslim brotherhoods to colonial
occupation in sub-saharan Africa. In particular, it analyses how the
Khatmiyya Islamic
Brotherhood accommodated to the Italian colonial rule in Eritrea. Being
this
brotherhood a trans-regional entity it’s considered also its influence
in
Sudan, comparing its relations with Italian authorities in Eritrea with
the
ones it made with British authorities in Sudan. Special attention is
paid to
the role of a female sufi leader of the Khatmiyya, Sharifa 'Alawiyya
(d.1940).
She was an Eritrean Islamic mystic who assumed a very influential role
whithin
the tariqa during Italian occupation. Her strong personality is still
celebrated through her Arabic epithet of “al harbiyya/al-labisa
harbiyya”, the militant/the
one who dress as a militant or the Italian one, “la regina senza corona”, the
queen without the crown, of Eritrea.
22
Ghafoori, Ali. "Polemics in Medieval Sufi Biographies." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc12127/.
Texto completoResumen
The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.
23
Harrak, Fatima. "State and religion in eighteenth century Morocco : the religious policy of Sidi Muhâ‚‹ammad B. #Abd AllaÌh 1757-1790." Thesis, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286115.
Texto completo
24
Castro, Ana Carolina Pinheiro e. "Os engastes das sabedorias. A metafísica do real em Ibn\'Arabi." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8159/tde-15052015-095747/.
Texto completoResumen
A obra de Ibn Arab (1165 d.C. /560 H.) é bastante extensa, compreendendo cerca de 400 títulos, dos quais Kitb fu½½ al-¬ikam (O livro dos engastes das sabedorias) destaca-se como um dos principais escritos no qual o autor apresenta sua concepção metafísica, de forma mais sistematizada, como sua teoria dos nomes divinos através dos quais a essência do real procede, manifestando todos os existentes, assim como trata, de maneira aprofundada, do significado dos profetas e das sabedorias por eles transmitidas, propondo uma conotação totalmente metafísica para o profético. A profecia assume, nessa obra, uma importância fundamental, ela é apresentada como a condição de possibilidade da existência determinada, assim como também a condição de possibilidade do conhecimento da essência do real, ou seja, a condição de possibilidade de conhecer a realidade primeira. É interessante notar ainda a riqueza e a complexidade discursiva, na qual vida e obra encontram-se implicadas nesse processo de existenciação, de modo que tanto o autor quanto sua obra recebem estatutos muito significativos e particulares referentes ao sistema metafísico apresentado. Servindo-se da filosofia, da teologia e da mística arabo-islâmicas, oferecendo, com isso, um pensamento, embora complexo, de alcance universal que reconhece todos os profetas do ciclo histórico e as diversas tradições reveladas, a hermenêutica de Ibn Arab evidencia-se em muito original, promovendo um diálogo criativo e conciliador entre diversas culturas, permanecendo, até os dias de hoje, profundamente rico, inovador e inspirador para as mais diversas culturas e domínios do pensamento.<br>The work of Ibn \'Arab (1165 AD / H. 560) is quite extensive, comprising about 400 titles, of which Kitb fu½½ al-¬ikam (The Book of the bezels of wisdom) stands out as one of the major writings in which the author presents his metaphysical conception in a more systematic way as his theory of divine names, by which the essence of real conceives, showing all as he deeply addresses, the meaning of the prophets and the wisdom transmitted by them, proposing an entirely metaphysical connotation for the prophetic. On this work, the prophecy itself assumes a fundamental importance. It is presented as the condition of possibility of determined existence, as well as the condition of possibility of knowledge of the essence of real, i.e.: the condition of possibility of knowing the first reality. It is quite interesting to notice the richness and discursive complexity, in which life and the paper are implied in this existence process, so that both the author and his work receive very significant and specific status relating to the metaphysical system presented. Making use of philosophy, theology and the Arab-Islamic mysticism, offering thereby a thought, though complex, universal reach that recognizes all the prophets of the historical cycle and several revealed traditions, the hermeneutic of Ibn \'Arab evidences itself as being very original, promoting a creative and conciliatory dialogue among several cultures and remaining until this day, deeply rich, innovative and inspiring for several cultures and thought domains.
25
Polonio, Andriete. "O simbolismo do "trabalho" na tradição sufi à luz da psicologia jungiana." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/2152.
Texto completoResumen
Made available in DSpace on 2016-04-25T19:21:07Z (GMT). No. of bitstreams: 1
Andriete Polonio.pdf: 450558 bytes, checksum: 96b9fe74743488c394d00984020e911b (MD5)
Previous issue date: 2010-07-08<br>This dissertation focuses the Sufi Tradition rooted in Brazil which follows the
Haqshbandi line. . As hypothesis there is a possibility of a relation between the
dynamics of the inner work of that school which appears in its symbols and the
path of transformation and change of the psychical development according to the
main lines of Jung´s psychology. The dissertation begins with the canary of
Sufism and Sufi Tradition. Afterwards, the main symbols of that Tradition are
exposed. The last step focuses the relation between the individuation process
which is central in Jung´s psychology and the symbolic work which achieves the
inner Sufi development<br>Esta dissertação focaliza a Tradição Sufi que se implantou n Brasil
seguindo a escola Naqsshbandi. A pesquisa è orientada pela hipótese da
possibilidade de se estabelecer uma relação entre a dinâmica de trabalho interior
dessa escola expressa em seus símbolos com o caminho de transformação e
mudança de estagio de desenvolvimento psiquico seguindo as linhas traçadas
pela psicologia junguiana. O itinerário da dissertação inicia com o cenário do
Sufismo e da Tradição Sufi, Em seguida, são expostos os principais símbolos
dessa Tradição. O terceiro e ultimo passo tem por objeto a relação entre o
processo de individuação, que ocupa lugar central na psicologia junguiana, e o
trabalho e sua simbolização que realiza o desenvolvimento interior sufi
26
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.
Texto completoResumen
The purpose of this thesis is to analyze the topoi found in various writings on the Indian subcontinent, which depict Muslim mystics, the Sufis, as responsible for the conversion, forced or peaceful, of non-Muslim Indians to Islam. Our analysis of various historiographical traditions produced in the Subcontinent between the eleventh and the twentieth centuries, will show that this image of Sufis qua missionaries is more the result of socio-political considerations (legitimization of imperial order; posthumous images of Sufis in the eyes of different folk audiences, etc.) than the reflection of historical reality. This thesis also examines the processes, most of them indirect, in which Sufis were involved and which on the long run led to the acculturation and to the Islamization of certain non-Muslim groups, thus opening the way for the birth and then consolidation of a Muslim identity.
27
Hendricks, Mogamat Mahgadien. "A translation, with critical introduction, of Shaykh °Alawåi al-Risåalah al-Qawl al-Ma `råuf fåi al-Radd `alåa man Ankara al-Tasawwuf: A kind word in response to those who reject Sufism." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/2152.
Texto completoResumen
Magister Artium - MA<br>The objective of this thesis was the translation of an original defence of Sufi practice titled "A Kind word in response to those who reject sufism" by Shaykh Aòhmad ibn Muòsòtafá °Alawåi. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh °Alawåi in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtihåad to validate and defend the Sufis and their practices was also reviewed.<br>South Africa
28
Keeler, Annabel. "Persian Sufism and Exegesis:." Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504091.
Texto completo
29
Shayegh, Elham. "Sufism And Transcendentalism: A Poststructuralist Dialogue." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1373984875.
Texto completo
30
Hellqvist, P.-O. "Sufism inom den somaliska diasporan i Göteborg." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-13895.
Texto completo
31
Al, Haq Shuja. "Sufism, and its development in the Panjab." Thesis, SOAS, University of London, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503455.
Texto completo
32
Tabandeh, Reza. "The rise of Ni‘matullāhī Shi‘ite Sufism in early nineteenth-century Qājār Persia : Ḥusayn ‘Alī Shāh, Majdhūb ‘Alī Shāh, Mast ‘Alī Shāh and their battle with Islamic fundamentalism". Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14425.
Texto completoResumen
The fundamental question I have tried to answer in this thesis is how the Ni‘matullāhī masters were successful in reviving Ni‘matullāhī Sufism in Shi‘ite Persia during the early nineteenth century. This study investigates the revival of the Ni‘matullāhī Sufi order in Persia after the death of the last Indian Ni‘matullāhī master, Riḍā ‘Alī Shāh (d. 1214/1799) in the Deccan. Meticulous attention is given to the role of Ḥusayn ‘Alī Shāh (d. 1234/1818), Majdhūb ‘Alī Shāh (d. 1239/1823) and Mast ‘Alī Shāh (d. 1253/1837), who were the masters (quṭbs) of the Ni‘matullāhī order after Riḍā ‘Alī Shāh. The Ni‘matullāhī Sufi order flourished as a Persian Sufi order in 8th/14th century. During the Safavid era most of the Sufi orders in Persia became inactive or systematically suppressed. With the advent of the Safavids, the Ni‘matullāhī order moved to Hyderabad in India, and gradually became less important in the mystical milieu of Persia. After the fall of the Safavids, the revival movement of the Ni‘matullāhī order began with the arrival of the enthusiastic Indian Sufi master Ma‘ṣūm ‘Alī Shāh during the last quarter of the eighteenth century. Later Persian masters of the Ni‘matullāhī order in the beginning of the early nineteenth century solidified the order’s place in the mystical and theological milieu of Persia. Ma‘ṣūm ‘Alī Shāh and his disciples soon spread their mystical and ecstatic beliefs all over Persia. They succeeded in converting a large mass of Persians to Sufi teachings despite the opposition and persecution they faced from Shi‘ite clerics, who were politically and socially the most influential class in Persia. The clerics were able to turn the political powers against the Sufis to a certain extent, such that Āqā Muḥammad ‘Alī Bihbihānī, principal champion of this oppression, largely succeeded in his persecution of Ma‘ṣūm ‘Alī Shāh and his disciples. The question of the Ni‘matullāhī Sufis’ survival in Persia after Maṣūm ‘Alī Shāh is evaluated here by using the biographies and writings of later masters and modern scholars. The conclusion is reached that Ḥusayn ‘Alī Shāh, Majdhūb ‘Alī Shāh and Mast ‘Alī Shāh were able to consolidate the social and theological role of the Ni‘matullāhī order by reinterpreting and articulating classical Sufi teachings in the light of Persian Shi‘ite mystical theology.
33
Gray, William. "The influence of Sufism on the works of Doris Lessing." Thesis, University of Ulster, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.414016.
Texto completo
34
Algashami, Abdulaziz Mohammed. "Al-Isharat Al-Saniyah Fi Ba 'd Ma 'ani al-Mabahith al-Asliyah by Abu'Abd Allah Muhammad Ibn 'Ali Al-Shutibi : investigation and annotation." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683076.
Texto completo
35
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.
Texto completoResumen
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
36
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.
Texto completo
37
Paterson, Hilary. "The symbolic significance of the ghaita as used in Moroccan Sufism." Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/8145.
Texto completoResumen
Includes bibliographical references (leaves 68-71).<br>...a serendipitous discovery of the Aissawa Order of Morocco ... lead me to become interested in the music of Morocco and particularly the use of oboes by the people of that country. I had already heard recordings of the Master Musicians of Jajouka, another Moroccan group who uses oboes, but saw that this group is already very well documented, and hoped that a study of the Aissawa would be more interesting because of their relative obscurity. They are a particularly interesting group because they are one of the few Sufi Orders that use the ghaita in their spiritual ceremonies (even though it is used widely as a secular ceremonial instrument), and this fact tempted me to explore the importance of the instrument to the group.
38
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.
Texto completoResumen
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.Läromedelsanalysen visar att sufismen knappt behandlas i läroböckerna. Den bild som ges av sufismen är en historisk sufism där det religiösa utövandet inte beskrivs. Fallstudien visar att den sufism som utövas inom sufiorden är en levande sufism som inte beskrivs i undervisningen idag.Den slutsats som kan dras av undersökningen är att den levande sufismen mycket väl kan användas i ett didaktiskt syfte för att visa en mångfald inom islam.
39
Galin, Müge. "The path of love : Sufism in the novels of Doris Lessing /." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343749371.
Texto completo
40
Gatling, Benjamin. "Post-Soviet Sufism: Texts and the Performance of Tradition in Tajikistan." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1345143093.
Texto completo
41
Çizmeci, Hasret Esra. "Performing Sufi living in contemporary Turkey." Thesis, University of Roehampton, 2015. https://pure.roehampton.ac.uk/portal/en/studentthesis/performing-sufi-living-in-contemporary-turkey(59574094-961b-4ff2-9644-2e35a2c9b999).html.
Texto completoResumen
In 1925, Mustafa Kemal Atatürk, the founder of the Turkish Republic, at the beginning of the Republican Era of Turkey, passed a series of decrees that prohibited the production and maintenance of Sufi lodges in Turkey and the practices of Sufi şeyhs and dervishes. This legal act was part of Atatürk’s social reforms that were designed to convert the newly found Republic of Turkey into a secular, modern state. Atatürk believed that Sufi dervish lodges should be closed immediately in order to transform the long-existing religious Ottoman culture into a rapidly evolving intellectual culture educated through Western scientific knowledge. This project examines how, despite legal restrictions prohibiting Sufi lodge production, devotees continue to create space for their devotional living in present-day Turkey. Through extensive field research in Sufi communities, this project investigates how Sufi religious practices are maintained, adapted, mobilized, and empowered through embodied acts of Sufi followers. Using Dwight Conquergood’s concept of “dialogic” performance, I analyze the ritual and everyday life experience of Sufi devotees in a variety of temporary and permanent sacred spaces through my coperformative witnessing. I argue in this study that the multifaceted urban Sufi devotional living in contemporary Turkey may be discerned most vividly by analysis of production of Sufi sacred spaces, the performance of Sufi rituals, and embodiment of Sufi beliefs and values in everyday life in a variety of urban commercial sites such as museums and cultural centers and private houses and apartment buildings converted to Sufi lodges. With their embodied acts, devotees revive, reformulate, expand, and mobilize Sufism as a way of living that is a synthesis of secular and religious values of the Turkish state.
42
Muhaya, Abdul. "Maqāmāt (stations) and aḥwāl (states) according to al-Qushayrī and al-Hujwīrī : a comparative study". Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69631.
Texto completoResumen
This thesis is a study of the doctrine of maqamat (stations) and ahwal (states), the crucial doctrine of sufism, as described in two different books, al-Risalah al-Qushayriyah and Kashf al-Mahjub, by two different masters of Sufism: one Sunni-Shafi'i, al-Qushayri, the other Sunni-Hanafi, al-Hujwiri. After introducing their positions in the history of sufism, the thesis examines their backgrounds as well as their mystical inclinations. The thesis then analyzes al-Qushayri's and al-Hujwiri's doctrine of maqamat and ahwal through a comparison of concrete examples found in the two books. Through this comparison, the thesis attempts to show the differences and the similarities of their concepts of maqamat and ahwal. The conclusion discovers that the differences which appear in al-Qushayri's and al-Hujwiri's views concerning identification of a virtue as a state or a station pertain to theoretical differences only.
43
Green, Nile Spencer. "The Sufi saints of Awrangabad : narratives, contexts, identities." Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269559.
Texto completo
44
Jeffery, Isobel Jane. "The contemporary influences of Muhyiddin Ibn #Arabi in the West : the Beshara School and the Muhyiddin Ibn #Arabi Society." Thesis, University of Exeter, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272997.
Texto completo
45
Idrīs, Idrīs Maḥmūd. "Maẓāhir al-inḥirāfāt al-ʻaqadīyah ʻinda al-Ṣūfīyah wa-atharuhā al-sayyiʼ ʻalá al-ummah al-Islāmīyah /". al-Riyāḍ : Maktabat al-Rushd : Sharikat al-Riyāḍ, 1998. http://books.google.com/books?id=9hTkAAAAMAAJ.
Texto completo
46
Lizzio, Kenneth Paul. "Saving Grace: Saqshbandi Spiritual Transmission in the Asian Sub-Continent, 1928-1997." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/270114.
Texto completoResumen
This dissertation is an ethnohistorical study of an Afghan branch of the Naqshbandiyya/Mujaddidiyya order, the Saifiyya. The problem this study addresses is how the Saifiyya order is able to sustain and perpetuate itself over time. Recent historical studies attribute the survival of the orders to official patronage or an ability to adapt, in a variety of ways, to changes in the social and political environment. These analyses, however, stress mainly adaptation to social change. Few scholars have examined how social forces interact with spiritual practice such that the order remains the same in important respects. Because the reason for this oversight is chiefly methodological, this study uses broader methods, combining textual analysis with participatory field work. The Saifiyya identity is informed mainly by the renowned Naqshbandi religious reviver of the seventeenth century, Ahmad Sirhindi. Sirhindi preached the inseparability of shari'a and tarīqa and the continued validity of taqlīd or imitation of Islamic norms accumulated in the first ten centuries of Islam. Beginning in the eighteenth century, however, many spiritual heirs of the Naqshbandiyya rejected taqlīd, in order to address the social crises overtaking the Asian sub-continent. For some, reform eventually led to outright rejection of mysticism. In Afghanistan, government efforts to modernize prompted lineal Mujaddidiyya shaikhs to adopt political Islam, a strategy that similarly led to a loss of its mystical fimction. By contrast, the Saifiyya branch of the order continues to adhere to taqlīd. Until recently, the relatively stable society of northern Afghanistan was conducive to this approach, because it was somewhat removed from the social crises affecting the subcontinent and Afghanistan's urban areas. The result has been the preservation of a powerful baraka embodied in the order's shaikh, Saifur Rahman. Although forced to relocate to Pakistan, the Saifiyya order thrives, despite the presence of anti-mystical reform movements there. Saifiir Rahman attracts a growing number of disciples with the ecstatic and transforming power of his baraka. While the order's success is due partly to its ethnic and linguistic compatibility with the region, more than anything, it is the Pir's baraka that explains the order's growing social appeal today.
47
DELLAVEDOVA, ALBA. "L'EXPÉRIENCE DU NOUVEAU ENTRE LA CONSTRUCTION DE SOI ET LA DESCRIPTION DU MONDE : LE TEXTE COMME LA RENCONTRE D'EXIGENCES LITTÉRAIRES ET SCIENTIFIQUES. LE CAS D'ISABELLE EBERHARDT." Doctoral thesis, Università degli Studi di Milano, 2017. http://hdl.handle.net/2434/532935.
Texto completoResumen
The thesis describes the work of Isabelle Eberhardt, a travel writer who explores Algeria and Tunisia between 1897 and 1904. The establishment of the original edition of her texts presents several problems considering that quite a number of publishers modified them. The analysis of the editions that are available today and the consultation of manuscripts retained in the Archives nationales d'outre-mer in Aix-en-Provence, allowed to obtain some helpful clarification on this subject, even if the situation remains delicate. Isabelle Eberhardt travels to the islamic Maghreb with the intention of living in Algeria for good, in the desire to construct her new identity, write publishable texts, learn more about local traditions. The diversity of projects means that there is a personal involvement as well a literary and scientific intention. The research method used by our writer during her journeys has been investigated and summerized by the alternation of engagement and estrangement. Eberhardt's poetics is equally clear and it is based on the valorization of the lieu's vitality as well as on the definition of an existential and living space. The texts are the product of a formation process knowledge-based and with a literary purpose. They have been analyzed with a critical and interpretative approach. Isabelle Eberhardt's experience and the values that it promotes make possible a rapprochement with the studies exploring connections between literature and geography.<br>La thèse étudie l'œuvre d'Isabelle Eberhardt, écrivaine-voyageuse qui explore l'Algérie et la Tunisie entre 1897 et 1904. La définition de l'œuvre originale demeure difficile étant donné que plusieurs éditeurs ont modifié les écrits d'Eberhardt. Une analyse des éditions disponibles et la consultation des manuscrits conservés aux Archives nationales d'outre-mer d'Aix-en-Provence ont permis de donner des éclaircissements à ce sujet, bien que la situation reste délicate. Isabelle Eberhardt voyage au Maghreb dans le but de s'établir en Algérie pour toujours, construire sa nouvelle identité, écrire des textes à publier et connaître les traditions locales. La variété de ses projets fait en sorte que sa démarche ait des implications personnelles, littéraires et scientifiques. La méthode de recherche mise en place par notre écrivaine au cours de ses voyages a été approfondie et résumée dans l'alternance entre participation et éloignement. La poétique eberhardtienne résulte également claire et elle se base sur la valorisation de la vitalité du milieu ainsi que sur la définition d'un espace existentiel et vivant. Les textes sont le résultat d'un riche processus de formation, de connaissance, d'écriture et ils ont été analysés à partir d'une interprétation critique et théorique. L'expérience eberhardtienne et les valeurs qu'elle encourage permettent de rapprocher l'écrivaine aux études concernant le rapport entre la géographie et la littérature.
48
Mulyati, Sri. "Sufism in Indonesia : an analysis of Nawawī al-Banteni's Salālim al-Fuḍalāʾ". Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26014.
Texto completoResumen
This thesis is an attempt to understand the views of Nawawi al-Banteni on the subject of Sufism, especially as they appear in his work Salalim al-Fudala', commentary on the Hidayat al-Adhkiya' ila Tariq al-Awliya' of Zayn al-Din al-Malibari<br>By observing the existence and the development of Sufism in Indonesia and the career of Nawawi al-Banteni the thesis tries to achieve a better understanding of his contribution in the field. Earlier studies have tended to discuss him and his works in general, whereas this study concentrates more specifically on al-Banteni's Sufi thought through his comments on the subject.<br>Another question that is raised is that of Nawawi al-Banteni's originality in his commentary on the Hidayat al-Adhkiya' of al-Malibari. Finally, the important point is made that Nawawi does not seem to have been influenced by either heterodox or pre-Islamic concepts, which were relatively powerful in Indonesia of his day. On the other hand he had a great influence on the people or his country, especially in his home town Banten, in terms of the development of both nationalism and Islamic education in Indonesia.
49
Ogunnaike, Oludamini. "Sufism and Ifa: Ways of Knowing in Two West African Intellectual Traditions." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845406.
Texto completoResumen
This dissertation examines and compares the epistemologies of two of the most popular West African intellectual traditions: Tijani Sufism and Ifa. Employing theories native to the traditions themselves and contemporary oral and textual sources, I examine how these traditions answer the questions: What is knowledge? How is it acquired? And How is it verified? Or more simply, “What do you know?,” “How did you come to know it?,” and “How do you know that you know?” After analyzing each tradition separately, and on its own terms, I compare them to each other and to certain contemporary, Western theories.
Despite having relatively limited historical contact, I conclude that the epistemologies of both traditions are based on forms of self-knowledge in which the knowing subject and known object are one. As a result, ritual practices that transform the knowing subject are key to cultivating these modes of knowledge. Therefore I argue that like the philosophical traditions of Greek antiquity, the intellectual or philosophical dimensions of Tijani Sufism and Ifa must be understood and should be studied as a part of a larger project of ritual self-transformation designed to cultivate an ideal mode of being, or way of life, which is also an ideal mode of knowing. I further assert that both traditions offer distinct and compelling perspectives on, and approaches to, metaphysics, ontology, epistemology, psychology, and ritual practice, which I suggest and begin to develop through comparison.<br>African and African American Studies
50
Ghofrani, Shayesteh. "Comparative analysis of wilāya in the formative period of Shiʿism and Sufism". Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/19714.
Texto completoResumen
This thesis looks at the development of the concept of wilāya within the formative period of Sufism and Shiʿism particularly the period between the 2nd/8th and the 4th/10th centuries. The purpose of this research is to study the similarities and differences in the understanding of wilāya within both Shiʿism and Sufism so as to shed a light on their shared worldviews. The texts considered here deal with the subject of wilāya in a variety of ways. Some deal with this subject in a fragmented manner whereas others provide a systematic understanding of the concept. Whatever the manner of discussion, these texts link wilāya clearly with significant doctrinal aspects such as the idea of authority and communal identity. Within Shiʿism the research starts with Kitāb Sulaym by Sulaym b. Qays al-Hilālī (d. ca. 145/762 and 160/780) in which wilāya mainly appears as a justification for legitimizing the political authority of ʿAlī (d. ca. 40/661). Kitāb al-Īḍāḥ by Faḍl ibn Shādhān al-Nishābūrī (d. ca. 260/873-4) just like its predecessor, discusses wilāya within the political domain but introduces the idea of knowledge tied up with the concept of wilāya. This link between knowledge and wilāya remains a hallmark for both Shiʿism and Sufism throughout the formative period. The last two Shiʿi texts, Kitāb al-Maḥāsin of Aḥmad al-Barqī (d. 274/888 or 280/894) and al-Kāfī of al-Kulaynī (d. 328/939-40 or 329/940-1) link the concept of wilāya with the aspect of primordial covenant and pre-eternal existence. With al-Kulaynī, the concept of wilāya becomes central to the understanding of the Shiʿi faith and the cosmological understanding of the imām. Within Sufism, al-Kharrāz’s (d. 285/892 or 286/899) Kitāb al-Ṣidq provides the first and the most basic hierarchy of the awliyāʾ. After al- Kharrāz, Sahl al-Tustarī’s (d. 283/896) commentary of the Qur’an, Tafsīr al-Tustarī, treats wilāya in a fragmented manner yet linking the concept with the idea of emanation and primordial covenant in much the same manner as al-Barqī’s Kitāb al-Maḥāsin. With Sīrat al-Awliyāʾ of al-Tirmidhī (d. 318/936 or 320/938), wilāya eventually becomes systematically established within early Sufism, initiating a controversial dimension of wilāya vis-à-vis prophecy. All these texts within Shiʿism and Sufism are eventually compared within the aspects of wilāya, which are political authority, religious duty, love and faith, spiritual inheritance, knowledge, elect community, primordial covenant, creation and emanation and spiritual hierarchy.