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

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  1.  16
    Milan Vukomanovic (2008). Sufism: The Inner Dimension of Islam. Filozofija I Društvo 19 (2):129-147.
    The first part of this article is a short introduction into Sufism, seen as a unique mode of expressing the internal, mystical dimension of Islam. In this section, the history, doctrine and ritual practice of the main dervish communities have been considered. In the second part, predominantly based on the author's preliminary field study of the extant dervish communities in Bosnia-Herzegovina, more attention has been dedicated to the revival of Islamic mysticism in a contemporary context. In terms of sociology (...)
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  2.  95
    Toshihiko Izutsu (1983). Sufism and Taoism: A Comparative Study of Key Philosophical Concepts. University of California Press.
    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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  3.  45
    Henry Corbin (1998). Alone with the Alone: Creative Imagination in the Ṣūfism of Ibn ʻarabī. Princeton University Press.
    "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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  4.  8
    Paul L. Heck (2006). Mysticism as Morality: The Case of Sufism. Journal of Religious Ethics 34 (2):253 - 286.
    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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  5.  21
    Desh Raj Sirswal (2016). Philosophy of Sufism and Islam. Lokayata: Journal of Positive Philosophy (01):34-38.
    Many different meanings are attributed to the term Sufi. From the philosophical standpoint the sufi sect leans towards the mystic tradition, while taken etymologically the word implies anything which is extracted from wool. Sufi was the term applied to those individuals who went through life wearing a woolen gown, spending their life in mediation and prayer. Other scholars are of the opinion that the terms sufi is derived from the root “Suffa” which is applicable to the platform built by Mohammad (...)
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  6. Henry Corbin (1969). Creative Imagination in the Ṣūfism of Ibn ʻarabī. [Princeton, N.J.]Princeton University Press.
    A penetrating analysis of the life and doctrines of the Spanish-born Arab theologian.
     
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  7.  6
    Henry Corbin (1970). Creative Imagination in the Sūfism of Ibn ʻarabi. London, Routledge & K. Paul.
  8. 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.
     
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  9. Ab-U. Saʼid Nūrudd-in (1978). Allama Iqbal's Attitude Toward Sufism and His Unique Philosophy of Khudi (Self). Islamic Foundation Bangladesh.
     
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  10. M. T. Stepani͡ant͡s (1987). The Philosophical Aspects of Sufism. Distributors, Ajanta Books International.
     
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  11.  12
    Saladdin Ahmed (2008). What is Sufism? Forum Philosophicum: International Journal for Philosophy 13 (2):229-246.
    Most Western scholars define Sufism as the spirituality of Islam or the mystical version of Islam. It is thought to be the inward approach to Islam that emerged and flourished in the non-Arab parts of the Islamic world. Most scholars like William Stoddart think that Sufism is to Islam what Yoga is to Hinduism, Zen to Buddhism, and mysticism to Christianity.1 In this essay, I will shed light on the major lines and elements in the philosophy of (...). I will try to give a concrete account of Sufism by introducing its major features within the relevant Islamic tradition and history. (shrink)
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  12.  16
    Kamuran Gödelek (2007). Possible Connections Between Sufism and Existentialism. The Proceedings of the Twenty-First World Congress of Philosophy 7:201-206.
    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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  13.  2
    Seyyed Hossein Nasr (1970). Shiʻism and Sufism: Their Relationship in Essence and in History: Seyyed Hossein Nasr. Religious Studies 6 (3):229-242.
    In discussing the intricate and somewhat complex relationship between Shiʻism and Sufism, both in principle and essence or in their metahistorical reality as well as in time and history, we need hardly concern ourselves with the too often repeated criticism made by certain orientalists who would doubt the Islamic and Quranic character of both Shiʻism and Sufism. Basing themselves on an a priori assumption that Islam is not a revelation and, even if a religion, is only a simple (...)
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  14.  75
    Ian Almond (2004). Sufism and Deconstruction: A Comparative Study of Derrida and Ibn ʻarabi. Routledge.
    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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  15. A. J. Arberry (2007). Sufism: An Account of the Mystics of Islam. Routledge.
    Originally published in 1950. Thinkers such as Ghazali and Ibn `Arabi, poets such as Ibn al-Farid, Rumi, Hafiz and Jami were greatly inspired by the lives and sayings of the early Sufis. This book was the first short history of Sufism to be published in any language, illustrating the development of its doctrines with numerous quotations from literature.
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  16. T. Zarcone & J. Vale (1999). Rereadings and Transformations of Sufism in the West. Diogenes 47 (187):110-121.
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  17. A. Shariat (1989). Iranian Sufism and the Quest for the Hidden Dimension: Toward a Depth Psychology of Mystic Inspiration. Diogenes 37 (146):92-123.
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  18.  3
    Atif Khalil & Shiraz Sheikh (2016). Sufism in Western Historiography: A Brief Overview. Philosophy East and West 66 (1):194-217.
    When the Taliban destroyed the famous statues of the Buddha in the Bamiyan Valley in Afghanistan more than a decade ago, the outrage of the global community, including that of prominent Muslim religious leaders, was matched perhaps only by the pious euphoria of Afghanistan’s hardliners. They had finally succeeded in removing visible signs of idolatry from their landscape, and fulfilled, at least in their own eyes, a long overdue religious mission. In the words of the Taliban leader Mullah Omar, “Muslims (...)
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  19.  32
    Seyyed Hossein Nasr (1970). Shi'Ism and Sufism: Their Relationship in Essence and in History. Religious Studies 6 (3):229 - 242.
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  20. Henry Corbin (2007). Creative Imagination in the Sufism of Ibn 'Arabi'. Routledge.
    In this volume Henry Corbin emphasizes the differences between the exoteric and esoteric forms of Islam. He also reveals that whereas in the West philosophy and religion were at odds, they were inseparably linked, at least during this period, in the Islamic world. A valuable section of notes and appendices includes original translation of numerous Sufi treatises.
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  21.  5
    Mohd Musa (2011). Javanese Sufism and Prophetic Literature. Cultura 8 (2):189-208.
    Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 189-208.
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  22.  17
    Recep Alpyagil (2012). Sufism and Deconstruction: A Comparative Study of Derrida and IbnʿArabi (Review). Philosophy East and West 62 (2):270-273.
  23. 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.
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  24.  7
    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.
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  25.  6
    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.
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  26.  15
    Amer Gheitury (2009). Sufism and Deconstruction: A Comparative Study of Derrida and Ibn Arabi. By Ian Almond. [REVIEW] Heythrop Journal 50 (4):743-744.
  27.  5
    Bernd Radtke (1993). Julian Baldick. Mystical Islam. An Introduction to Sufism. Pp. Viii+208. $44 Hbk, $19 Pbk. [REVIEW] Religious Studies 29 (2):266.
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  28.  2
    Mir Valiuddin (1982). The Quranic Ṣūfism. Philosophy East and West 32 (2):219-221.
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  29.  1
    Nicholas Heer (1971). Creative Imagination in the Ṣūfism of Ibn ‘Arabī’. [REVIEW] Speculum 46 (4):730-731.
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  30.  1
    Parviz Morewedge (1972). The Logic of Emanationism and Ṣūfism in the Philosophy of Ibn Sīnā , Part II. Journal of the American Oriental Society 92 (1):1-18.
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  31.  2
    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.
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  32.  2
    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.
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  33. Gülfem Alıcı (2015). Rachida Chich Und Catherine Mayeur-Jaouen : Le Soufisme À L’Époque Ottomane, XVIe-XVIIIe Siècle. Sufism in the Ottoman Era, 16th-18th Century. [REVIEW] Der Islam: Journal of the History and Culture of the Middle East 92 (2):518-523.
    Name der Zeitschrift: Der Islam Jahrgang: 92 Heft: 2 Seiten: 518-523.
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  34. H. Algar (2007). A Culture of Sufism: Naqshbandis in the Ottoman World, 1450 1700 * BY DINA LE GALL. Journal of Islamic Studies 18 (3):414-420.
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  35. Hamid Algar (forthcoming). Politics, Poetry and Sufism in Medieval Iran: New Perspectives on Jāmī’s Salāmān Va AbsālBy Chad G. Lingwood. Journal of Islamic Studies:etv087.
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  36. H. Algar (2005). Review: Mystic Regimes: Sufism and the State in Iran, From the Late Qajar Era to the Islamic Republic. [REVIEW] Journal of Islamic Studies 16 (1):88-91.
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  37. José Bellver (2013). “Al-Ghazālī of Al-Andalus”: Ibn Barrajān, Mahdism, and the Emergence of Learned Sufism on the Iberian Peninsula. Journal of the American Oriental Society 133 (4):659.
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  38. William C. Chittick (2011). The Dialectic of Love in Early Persian Sufism. Journal of Dharma 36 (1):99-113.
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  39. T. Dahnhardt (2007). Neue Kritische Gange: Zu Stand Und Aufgaben der Sufikforschung/New Critical Essays: On the Present State and Future Tasks of the Study of Sufism * by Bernd Radtke. Journal of Islamic Studies 18 (1):115-118.
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  40. T. Dahnhardt (2006). Sufism in Europe and North America * Edited by David Westerlund , 272 Pp. Price Hb 96.95. Isbn 0-415-32591-9. Journal of Islamic Studies 17 (2):212-214.
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  41. T. Dahnhardt (2001). The Heritage of Sufism. Volume III: Late Classical Persianate Sufism Edited by Leonard Lewisohn and David Morgan. Oxford: Oneworld Publications. 1999. Pp. Xxviii, 548. Price PB 26.99. 1-85168-193-0. [REVIEW] Journal of Islamic Studies 12 (1):76-78.
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  42. D. W. Damrel (2009). Sufism, Culture and Politics: Afghans and Islam in Medieval North India * by Raziuddin Aquil. Journal of Islamic Studies 20 (1):105-107.
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  43. R. M. Eaton (2007). Indian Sufism Since the Seventeenth Century: Saints, Books and Empires in the Muslim Deccan * by Nile Green. Journal of Islamic Studies 18 (3):423-425.
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  44. Paul Fenton (1996). Judaism and Sufism. In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. Routledge 755--68.
     
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  45. T. Graham (2002). Review: The Biographical Tradition in Sufism: The Tabaqat Genre From Al-Sulami to Jami * Jawid A. Mojaddedi: The Biographical Tradition in Sufism: The Tabaqat Genre From Al-Sulami to Jami. [REVIEW] Journal of Islamic Studies 13 (3):339-342.
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  46. Nicholas Heer (1971). Creative Imagination in the Ṣūfism of Ibn `ArabīHenry Corbin Ralph Manheim. Speculum 46 (4):730-731.
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  47. K. Honerkamp (2012). Al-Qushayri's Epistle on Sufism * by Abu 'L-Qasim Al-Qushayri. Translation, Introduction, and Notes by Alexander D. Knysh. Reviewed by Muhammad Eissa. [REVIEW] Journal of Islamic Studies 23 (3):372-377.
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  48. Kenneth L. Honerkamp (2015). Sufism: A Global HistoryBy Nile Green. Journal of Islamic Studies 26 (3):328-332.
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  49. K. L. Honerkamp (2015). Sufism for Non-Sufis? A Translation of Ibn At Rhring All H Al-Sakandar 's , T J Al- Ar s By SHERMAN A. JACKSON. Journal of Islamic Studies 26 (2):214-218.
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  50. K. L. Honerkamp (2009). Sufism: The Formative Period. * By AHMET T. KARAMUSTAFA. Journal of Islamic Studies 20 (3):413-418.
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