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All Journal Jurnal Fuaduna: Jurnal Kajian Keagamaan dan Kemasyarakatan Islamicate Futures: Knowledge, Ethics, and Muslim Societies
Aisyah Nur
Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi
Religion Social Sciences

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Revitalizing Spirituality through Socio-Sufism: M. Fethullah Gülen's Integration of Sufi Ethics and Social Engagement Aisyah Nur; Gazali
Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan Vol. 10 No. 1 (2026): June 2026
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/fuaduna.v10i1.11289

Abstract

The marginalization of religious values amid secularization, materialism, and individualism has generated a need for forms of spirituality that address not only inner transformation but also contemporary social responsibility. While modern discussions of Islamic spirituality often emphasize individual piety and mystical experience, the social and ethical dimensions of Sufi spirituality remain comparatively underexplored. This article examines M. Fethullah Gülen's conception of socio-Sufism as a framework that integrates Sufi ethics with social engagement. It aims to analyze the conceptual foundations of Gülen's socio-Sufism, examine how spiritual cultivation is translated into social responsibility, and assess its relevance to the revitalization of spirituality in modern society. Employing qualitative library research with philosophical and historical-contextual approaches, the study analyzes Gülen’s major works and relevant scholarly literature through qualitative content analysis. The findings demonstrate that Gülen's socio-Sufism is structured through the dynamic relationship between tazkiyah al-nafs as inner spiritual formation, hizmet as the ethical expression of spirituality through service, and collective social praxis as the broader realization of spiritual values. This integration transforms Sufism from an exclusively inward-oriented spiritual practice into an ethically engaged mode of religious life in which personal piety and social responsibility are mutually reinforcing. The study concludes that Gülen's socio-Sufism provides a relevant conceptual framework for revitalizing spirituality by reconnecting inner moral transformation with social engagement and ethical responsibility in modern society.
The Ambivalence of Stewardship: A Critical Reconstruction of Qur’anic Environmental Ethics and Climate Justice Aisyah Nur; Mei Arina Ilmi AS; Muhammad Rizqi Siregar; Jesimawati Jesimawati; Syimir Asyraaf Bin Eddie Halim
Islamicate Futures: Knowledge, Ethics, and Muslim Societies Vol. 1 No. 2 (2026): Islamicate Futures: Knowledge, Ethics, and Muslim Societies (July 2026)
Publisher : Bahtera Al Fikr Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.68051/ifkems.v1i2.43

Abstract

Contemporary Islamic environmental discourse frequently presents stewardship as the primary Qur’anic foundation for ecological responsibility, yet this formulation often leaves unresolved questions concerning anthropocentrism, unequal climate burdens, nonhuman value, and institutional accountability. This study critically reconstructs Qur’anic environmental ethics in relation to climate justice and develops a framework capable of addressing these limitations. It employs a qualitative document-based design combining content analysis, critical hermeneutics, and normative conceptual reconstruction. The corpus includes selected Qur’anic passages, representative classical and modern exegetical works, contemporary Muslim environmental declarations, international climate-governance instruments, and authoritative scientific assessments. The findings show, first, that stewardship is not a self-contained Qur’anic environmental doctrine but a modern interpretive reconstruction whose legitimacy depends on subordinating human authority to accountability and moral limits. Second, passages concerning animal communities, cosmic glorification, and balance provide a stronger basis for decentring human moral sovereignty and recognizing nonhuman forms of life as ethically significant. Third, general appeals to shared responsibility are inadequate for climate justice unless obligations are differentiated according to historical contribution, present capacity, vulnerability, and exclusion from decision-making. These findings support a critical Islamicate climate-justice framework composed of five interdependent dimensions: limited authority, creaturely recognition, differentiated responsibility, participatory governance, and restorative transformation. The study contributes theoretically by integrating Qur’anic interpretation, multidimensional climate-justice theory, and Islamicate institutional analysis. It argues that Qur’anic environmental ethics becomes publicly consequential not by claiming scriptural completeness, but by providing a critical vocabulary for evaluating power, distributing obligations, recognizing ecological plurality, and holding institutions accountable for environmental harm.
Co-Authors Gazali Jesimawati Jesimawati Mei Arina Ilmi AS Muhammad Rizqi Siregar Syimir Asyraaf Bin Eddie Halim