Search results for 'Sufism' (try it on Scholar)

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  1. Toshihiko Izutsu (1983/1984). Sufism and Taoism: A Comparative Study of Key Philosophical Concepts. University of California Press.score: 24.0
    In this deeply learned work, Toshihiko Izutsu compares the metaphysical and mystical thought-systems of Sufism and Taoism and discovers that, although historically unrelated, the two share features and patterns which prove fruitful for a transhistorical dialogue. His original and suggestive approach opens new doors in the study of comparative philosophy and mysticism. Izutsu begins with Ibn 'Arabi, analyzing and isolating the major ontological concepts of this most challenging of Islamic thinkers. Then, in the second part of the book, Izutsu (...)
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  2. Henry Corbin (1998). Alone with the Alone: Creative Imagination in the Ṣūfism of Ibn ʻarabī. Princeton University Press.score: 24.0
    "Henry Corbin's works are the best guide to the visionary tradition.... Corbin, like Scholem and Jonas, is remembered as a scholar of genius. He was uniquely equipped not only to recover Iranian Sufism for the West, but also to defend the principal Western traditions of esoteric spirituality."--From the introduction by Harold Bloom Ibn 'Arabi (1165-1240) was one of the great mystics of all time. Through the richness of his personal experience and the constructive power of his intellect, he made (...)
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  3. Paul L. Heck (2006). Mysticism as Morality: The Case of Sufism. Journal of Religious Ethics 34 (2):253 - 286.score: 24.0
    Sufism - spiritual practice, intellectual discipline, literary tradition, and social institutionhas played an integral role in the moral formation of Muslim society. Its aspiration toward a universal kindness to all creatures beyond the requirements of Islamic law has added a distinctly hypernomian dimension to the moral vision of Islam, as evidenced in a wide range of Sufi literature. The universal perspective of Sufism, fully rooted in Islamic revelation, yields a lived (and not just studied) ethics with the potential (...)
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  4. Milan Vukomanovic (2008). Sufism: The Inner Dimension of Islam. Filozofija I Društvo 19 (2):129-147.score: 21.0
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  5. Henry Corbin (1970). Creative Imagination in the Sūfism of Ibn ʻarabi. London, Routledge & K. Paul.score: 21.0
  6. Henry Corbin (1969). Creative Imagination in the Ṣūfism of Ibn ʻarabī. [Princeton, N.J.]Princeton University Press.score: 21.0
    A penetrating analysis of the life and doctrines of the Spanish-born Arab theologian.
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  7. Toshihiko Izutsu (1966). A Comparative Study of the Key Philosophical Concepts in Sufism and Taoism: Ibnʻarabı̄ and Lao-Tzŭ, Chuang-Tzŭ. Tokyo, Keio Institute of Cultural and Linguistic Studies.score: 21.0
     
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  8. Ab-U. Saʼid Nūrudd-in (1978). Allama Iqbal's Attitude Toward Sufism and His Unique Philosophy of Khudi (Self). Islamic Foundation Bangladesh.score: 21.0
     
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  9. M. T. Stepani͡ant͡s (1987/1989). The Philosophical Aspects of Sufism. Distributors, Ajanta Books International.score: 21.0
     
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  10. Ian Almond (2004). Sufism and Deconstruction: A Comparative Study of Derrida and Ibn ʻarabi. Routledge.score: 18.0
    This book examines a series of common metaphors in the works of Derrida and the Sufism of Muhyddin Ibn 'Arabi, considered to be of the most influential figures in Islamic thought. The author addresses the significant absence of attention on the relationship between Islam and Derrida and also provides a deconstructive perspective on Ibn 'Arabi.
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  11. Kamuran Gödelek (2007). Possible Connections Between Sufism and Existentialism. The Proceedings of the Twenty-First World Congress of Philosophy 7:201-206.score: 18.0
    Sufism, as a mystic sect of Islam, can be defined as a philosophy of inner experience. The process of inner thought and experience plays an important role in sufism. Existentialism is also a philosophy of being. In existentialism being cannot be rationalized; it can be experienced in a personal venture which philosophy is the way to achieve. The aim of this paper is to compare sufi philosophers with theist existentialist philosophers mainly on the concept of person. How religious (...)
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  12. Seyyed Hossein Nasr (1970). Shi'Ism and Sufism: Their Relationship in Essence and in History. Religious Studies 6 (3):229 - 242.score: 15.0
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  13. Amer Gheitury (2009). Sufism and Deconstruction: A Comparative Study of Derrida and Ibn Arabi. By Ian Almond. [REVIEW] Heythrop Journal 50 (4):743-744.score: 15.0
  14. Recep Alpyagil (2012). Sufism and Deconstruction: A Comparative Study of Derrida and IbnʿArabi (Review). Philosophy East and West 62 (2):270-273.score: 15.0
  15. T. Zarcone & J. Vale (1999). Rereadings and Transformations of Sufism in the West. Diogenes 47 (187):110-121.score: 15.0
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  16. Vicent Cornell (1992). Mystical Doctrine and Political Action in Moroccan Sufism: The Role of Exemplar in the Tariqa Al-Jazuliyya. Al-Qantara: Revista de Estudios Árabes 13 (1):205-236.score: 15.0
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  17. Paul B. Fenton (2003). 10 Judaism and Sufism. In Daniel H. Frank & Oliver Leaman (eds.), The Cambridge Companion to Medieval Jewish Philosophy. Cambridge University Press. 201.score: 15.0
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  18. A. Shariat (1989). Iranian Sufism and the Quest for the Hidden Dimension: Toward a Depth Psychology of Mystic Inspiration. Diogenes 37 (146):92-123.score: 15.0
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  19. Carl W. Ernst (2009). Sufism and the Aesthetics of Penmanship in Sirāj Al-Shīrāzī's" Tuḥfat Al-Muḥibbīn"(1454). Journal of the American Oriental Society 129 (3):431-442.score: 15.0
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  20. Ahmet T. Karamustafa (2005). Ethel Sara Wolper, Cities and Saints: Sufism and the Transformation of Urban Space in Medieval Anatolia. (Buildings, Landscapes, and Societies, 3.) University Park, Pa.: Pennsylvania State University Press, 2003. Pp. Xviii, 134; Black-and-White Frontispiece and 42 Black-and-White Figures. $60. [REVIEW] Speculum 80 (4):1400-1402.score: 15.0
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  21. Rebekah Zwanzig (2009). Why Must God Show Himself in Disguise? An Exploration of Sufism Within Farid Attar's" The Conference of the Birds. In Leslie Anne Boldt-Irons, Corrado Federici & Ernesto Virgulti (eds.), Disguise, Deception, Trompe-L'oeil: Interdisciplinary Perspectives. Peter Lang. 99--273.score: 15.0
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  22. Bernd Radtke (1993). Julian Baldick. Mystical Islam. An Introduction to Sufism. Pp. Viii+208. (New York and London: New York University Press, 1989.) $44 Hbk, $19 Pbk. [REVIEW] Religious Studies 29 (2):266.score: 15.0
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  23. Saladdin Ahmed (2008). What is Sufism? Forum Philosophicum: International Journal for Philosophy 13 (2).score: 15.0
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  24. William C. Chittick (2011). The Dialectic of Love in Early Persian Sufism. Journal of Dharma 36 (1):99-113.score: 15.0
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  25. Paul Fenton (1996). Judaism and Sufism. In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. Routledge. 755--68.score: 15.0
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  26. Parviz Morewedge (1981). Sufism, Neoplatonism, and Zaehner's Theistic Theory of Mysticism. In , Islamic Philosophy and Mysticism. Caravan Books.score: 15.0
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  27. Mohammad Musleh-ud-Din (1974). Islam: Its Theology and the Greek Philosophy: A Survey of Sufism, Modernism, Scholasticism, and Determinism. Islamic Publications.score: 15.0
     
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  28. Mohd Musa (2011). Javanese Sufism and Prophetic Literature. Cultura. International Journal of Philosophy of Culture and Axiology 8 (2):189-208.score: 15.0
    Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 189-208.
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  29. Seyyed Hossein Nasr (1967). Islamic Studies: Essays on Law and Society, the Sciences, and Philosophy and Sufism. Librairie Du Liban.score: 15.0
  30. Hossein Nasr (2004). Sayyid Muhammad Husayn tabatab'I, Kernel of the Kernel: Concerning the Wayfaring and Spiritual Journey of the People of Intellect, a shi'I Approach to Sufism, Compiled, Edited and Expanded by Sayyid Muhammad Husayn Husayni Tihrani, Translated by Mohammad H. Faghfoory, Foreword by Seyyed. Sophia 43 (2):146.score: 15.0
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  31. E. Tornero (1996). The Confrontation Between Andalusian Philosophy and Sufism. Al-Qantara: Revista de Estudios Árabes 17 (1):3-17.score: 15.0
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  32. Barbara R. von Schlegell (forthcoming). Translating Sufism. Journal of the American Oriental Society.score: 15.0
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  33. Murat Yagan (1994). Sufism and the Source. Gnosis 30:40-47.score: 15.0
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  34. Mustari Mustafa (2010). Dakwah Sufisme Syekh Yusuf Al Makassary. Pustaka Refleksi.score: 11.0
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  35. Ezgi Ulusoy Aranyosi (2012). An Enquiry Into Sufi Metaphysics. British Journal for the History of Philosophy 20 (1): 3-22.score: 9.0
    The fact that Sufi metaphysics were so far taken to be merely writings of Islamic philosophers, like Ibn al-'Arabi, seems to underestimate the philosophical indications of literary texts in the Sufi tradition. When Sufi literary texts are examined for philosophical content, that content is sought within and through the traditional Sufist approach. However, there appears to be a lack of correspondence between the traditional approach on the main conceptions (of God, of the universe, etc.) in Sufism and what literary (...)
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  36. Inayat Khan (1996). The Mysticism of Sound and Music. Distributed in the United States by Random House.score: 9.0
    Music, according to Sufi teaching, is really a small expression of the overwhelming and perfect harmony of the whole universe--and that is the secret of its amazing power to move us. The Indian Sufi master Hazrat Inayat Khan (1882-1927), the first teacher to bring the Islamic mystical tradition to the West, was an accomplished musician himself. His lucid exposition of music's divine nature has become a modern classic, beloved only by those interested in Sufism but by musicians of all (...)
     
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  37. William C. Chittick (2001). The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afḍal Al-Dīn Kāshānī. Oxford University Press.score: 6.0
    This book introduces the work of an important medieval Islamic philosopher who is little known outside the Persian world. Afdal al-Din Kashani was a contemporary of a number of important Muslim thinkers, including Averroes and Ibn al-Arabi. Kashani did not write for advanced students of philosophy but rather for beginners. In the main body of his work, he offers especially clear and insightful expositions of various philosophical positions, making him an invaluable resource for those who would like to learn the (...)
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  38. Ghasem Kakaie (2007). The Extroversive Unity of Existence From Ibn 'Arabi's and Meister Eckhart's Viewpoints. Topoi 26 (2):177-189.score: 6.0
    A proper understanding of the Sufi doctrine of the unity of existence is essential for following the later developments of Islamic philosophy. The doctrine of the unity of existence is divided into introversive and extroversive aspects, the former dealing with the unity of the soul of the mystic with God, and the latter with the unity of the cosmos with God. Here this latter aspect of the doctrine is explained through a comparison of the views of Ibn ‘Arabi and Meister (...)
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  39. Oliver Leaman (2009). Islamic Philosophy: An Introduction. Polity.score: 6.0
    The new edition of Islamic Philosophy will continue to be essential reading for students and scholars of the subject, as well as anyone wanting to learn more ...
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  40. Hajj Muhammad Legenhausen (2007). Introduction. Topoi 26 (2):167-175.score: 6.0
    The place of philosophy in Iranian society is prominent. Philosophy is discussed in popular media as well as specialized journals, and in seminaries, research centers, and universities. Philosophy in Iran is often divided into Western and Islamic. Sometimes these are taken to be rivals. The methods of instruction differ to some extent, as well as the languages needed for advanced study. The question of the nature of Islamic philosophy is itself a controversial topic in Iran, and positions on this issue (...)
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  41. Timothy J. Gianotti (2001). Al-Ghazālī's Unspeakable Doctrine of the Soul: Unveiling the Esoteric Psychology and Eschatology of the Iḥyāʻ. Brill.score: 6.0
    This text marks a radical rethinking of the soul and the afterlife in the writings of al-Ghaz?l? (d. 505/1111), particularly within his magnum opus, "Reviving ...
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  42. Ahmed Shafik (2012). Los diversos tipos del lenguaje en "Miftāḥ al-sa'āda" de Ibn al-'Arīf (m. 536/1141). 'Ilu. Revista de Ciencias de Las Religiones 17:185-209.score: 6.0
    Study that try to expose and to define the different types of the language as the juridical, theological, and ascetic-mystical in Miftāḥ al-sa‘āda [Key of Happiness] of Ibn al-‘Arīf. Types that are analyzed in details, to conclude with the influence of the Sufi language of Ibn al-‘Arīf in Ibn ‘Arabī’s work, supporting on considerations of semantic as well as mystical nature.
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  43. Carla Bellamy (2006). Smoking is Good for You: Absence, Presence, and the Ecumenical Appeal of Indian Islamic Healing Centers. [REVIEW] International Journal of Hindu Studies 10 (2):209-226.score: 6.0
  44. Pablo Beneito (2001). La doctrina del amor en Ibn Al-Arabí. Comentario del nombre divino Al-Wadd. Anales Del Seminario de Historia de la Filosofía 18:61.score: 6.0
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  45. William C. Chittick (2007). Science of the Cosmos, Science of the Soul: The Pertinence of Islamic Cosmology in the Modern World. Oneworld.score: 6.0
    A vanishing heritage -- Intellectual knowledge -- The rehabilitation of thought -- Beyond ideology -- The unseen men -- The anthropocosmic vision -- The search for meaning.
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  46. Mohammed Rustom (2012). The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra. State University of New York Press.score: 6.0
    Discusses philosopher Mulla Sadra's commentary on the opening chapter of the Qur'an.
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  47. Michel Joris (2006). Nietzsche Et le Soufisme, Proximités Gnostico-Hermétiques. Harmattan.score: 6.0
    Cette tentative de rapprochement entre l'auteur de la célèbre formule "Dieu est mort" et le soufisme, la gnose et l'hermétisme, trois courants mineurs issus des grandes religions monothéistes, préoccupés par la notion de connaissance, ...
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  48. Mohsen Joshanloo & Parviz Rastegar (2013). Development and Initial Validation of a Scale to Assess Sufi Beliefs. Archive for the Psychology of Religion 35 (1):49-69.score: 6.0
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  49. Fahri Karakas (2010). Exploring Value Compasses of Leaders in Organizations: Introducing Nine Spiritual Anchors. [REVIEW] Journal of Business Ethics 93 (1):73 - 92.score: 6.0
    This article aims to develop an integral framework for analyzing and capturing diverse forms of value compasses of leaders in organizations. Building on the concept of "career anchors" (Schein, Career anchors: discovering your real values, Jossey-Bass Pfeiffer, San Francisco, 1990), the concept of "spiritual anchors" is introduced, patterns of deeply held spiritual motives, values and attitudes that provide direction, meaning, wholeness, and connectedness to a person's life or work. Based on qualitative interviews conducted with 32 managers in Turkey, a taxonomy (...)
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  50. Safar Abdullo (ed.) (2007). Sufizm V Irane I T͡sentralʹnoĭ Azii: Materialy Mezhdunarodnoĭ Konferent͡sii, 2-3 Mai͡a 2006 Goda G. Almaty. Daĭk-Press.score: 6.0
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