Dissertationen zum Thema „Islam et Soufisme“
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Mansourian, Jacqueline. „Le soufisme et son enseignement“. Paris 5, 1993. http://www.theses.fr/1993PA05H089.
Der volle Inhalt der QuelleThe spiritual world generally known under the name tasawwuf or sufism is the interior dimension of islam religion. And as the holy sha'riat of islam, founds its origine in coran. Initiation into the sufi path is to achive a set of the spiritual stations, which are covered by the assistance of the spiritual master (sheykh), in order to reach the union the god. It is interior itinery which never prepares one to obtain a profession or professionaly obligations. However, the influence of the certains tariqah in the society can not be neglected ; such as all formes of arts, riguer applied in the respect of islamic rules or political influences
Speziale, Fabrizio. „Soufisme et sciences médicales en Inde“. Paris, EHESS, 2002. http://www.theses.fr/2002EHES0008.
Der volle Inhalt der QuelleBria, Gianfranco. „Les réseaux Soufi entre demande de sainteté et recherche de valeurs dans l'Albanie contemporaine“. Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0023/document.
Der volle Inhalt der QuelleThe aim of this work is to analyze the post-socialist rebirth process of Sufi worship in contemporary Albania. Particularly, I propose to understand: the influence of communist ideology and secularization toward beliefs, religious behavior and doctrinal knowledge; the social and territorial differences of Sufi phenomenon; the rebuilding process of Sufi charismatic authority in the post-socialist period
Rahma, Zainal-Abidine Gontard Marc. „L'errance dans l'oeuvre de Meddeb entre islam, soufisme et Occident lecture d'un interculturel du possible /“. Rennes : Université Rennes 2, 2008. http://tel.archives-ouvertes.fr/tel-00268244/fr.
Der volle Inhalt der QuelleRahma, Zainal-Abidine. „L’errance dans l’oeuvre de Meddeb entre islam, soufisme et Occident : lecture d’un interculturel du possible“. Rennes 2, 2008. http://tel.archives-ouvertes.fr/tel-00268244/fr/.
Der volle Inhalt der QuelleThis paper will examine the intercultural link between Islam and the West through the notion of wandering in Abdelwahab Meddeb’s work. The correlation between “errance” and interculturality will be explored under three perspectives taken from Meddeb’s work: autobiography, writing and tasawwuf. The very author personifies interculturality with his dual-genealogy, Arab-Muslim and Western. His two centers are Ibn ‘Arabi and Dante, hence the interest of the autobiographic inscription and the notion of “errance” in his work. This perspective reveals the heterogeneity of this autobiography. Meddeb exhibits the multiple components of his character’s personality and thereby underlines how the essence of identity evokes mixed origins. Identity is not qualified as monolithic but rather as becoming and moving. The character’s cosmopolite genealogy leads to the inscription of “errance” in the writing process. How does the narrative evolve through linguistic, cultural and religious references? Driven by his dual-genealogy, the narrator draws his writing material from his different senses of belonging and references. For instance, the character’s porous identity enables us to analyze the evocation of wine at the standpoint of mystic Sufism. A reading of Islam and Sufism will finally be offered in relation with “errance”. Precise examples taken from Meddeb’s work as well as texts from Sufism and the Koran demonstrate how “errance” fills the Mahometan religion. From cosmogony to concrete rituals, all seems to converge towards “errance”. Therefore built within and around “errance”, Islam and Sufism seem particularly adapted to the trial of interculturality
Cissé, Blondin. „Communautés confrériques et espace public démocratique : contribution à une critique du paradigme unificateur en politique“. Paris 7, 2006. http://www.theses.fr/2006PA070051.
Der volle Inhalt der QuelleTo advance the concepts of confreric communities and démocratic public space in order to examine the reports which they maintain and refewer these ratios with a space indicated here like Senegal, it always to wonder whether a space of the policy can emerge inside space confreric. Whereas the confreric community is the place where a subject continues which sets up public space in a common good centererd on the postulate of the identity, political public space is the field of an activity. Can the construction of a démocratic public space be engaged starting from the place of stating of the religious and/or confreric communities? This search of the policy constitutes one of the large axes of Islamic philosophy through the deconstruction of interpretation literalistic an legalitarists of Coran even the assertion of the homo islamicus. Against the doctrines of the fusional destruction in the divine principle, Muhammad Iqbal affirms a philosophy of the action. By inviting us, also, to break all the idols of the tribe, the caste and the antiques habits who connect the men, Iqbal deterritorialise it oneself of the field of the Community rooting towards the space of the cosmopolitic opening. For the corrupting experiments of the intern dynamism of Islam, Iqbal substitutes experiments likely to found a new beginning. Don't logics of transfigurations which characterize Senegalese space confrérie announce the conditions of revival of an Islamic humanism cosmopolitic - happy alternative to current fundamentalisms - carried by a consistent political subjectivity? Our thesis answers by the affirmative
Rahma, Zainal-Abidine. „L'errance dans l'oeuvre de Meddeb entre islam, soufisme et Occident : lecture d'un interculturel du possible“. Phd thesis, Université Rennes 2, 2008. http://tel.archives-ouvertes.fr/tel-00268244.
Der volle Inhalt der QuelleKadiri, Mohammed. „Les Zaouias au Maroc : fonction religieuse et rôle politique“. Perpignan, 2002. http://www.theses.fr/2002PERP0418.
Der volle Inhalt der QuelleWe can not reflect on Islam, in its current state in Morocco, without apprehending its history, forms and representations. Our work is centred on the model of Zaouias as mystical institutions which constitute the historical expression of certain representations and practice of Islam. Zaouias is, indeed, one of the basic elements and, the historical matrix of the social, religious and cultural organization of Morocco. In all Moroccan history, Zaouias, a major social demonstration of the religious fact, represented the decisive actors of the political, religious and social scene. Their functions are not limited to only one field, they act as the typical example of multifunctional institutions. Currently, the existence of Zaouias confirms the capacity to be adapted to a society undergoing effects of modernization. If they do not any more have the monopoly of the religious direction of society and catch in social contribution, they recruit, however, disciples on all the levels of society. Zaouias continue to transmit a religious culture also claiming to reform the society ; admittedly, they belong to the religious component and the Moroccan patrimony. They are also a determining factor in the religious field dominated by the monarchy
Vimercati, Sanseverino Ruggero. „Fés, la ville et ses saints : Tradition spirituelle et héritage prophétique“. Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3005.
Der volle Inhalt der QuelleSainthood, spiritual tradition and prophetic heritage: these are the key concepts for understanding the unique role that the city of Fez has played throughout its history as a centre of spirituality, a sacred place and as city of saints. The hagiographic literature portrays an image of the city and of the actors of its spiritual life which highlights the city's sacred vocation and its providential role in the history of salvation. As a city which, having been founded by a temporal, natural and spiritual heir of the Prophet, is considered blessed and because of it being a major centre of science, Fez never ceased to attract men of God. Impregnated and inspired by the aura of the city, by its sacred patrimony and its unique destiny, the saints permeate it in turn with the holy presence of which they are the mediators. They integrate themselves into a spiritual tradition which they reconstitute and revivify constantly by actualizing the prophetic legacy, that is, the founding element of the original vocation of Fez and the constitutive element of sainthood and even of the sacred. Through their personality, their teaching and their mere presence they adapt this legacy to the different political and socio-cultural contexts. The first part of the thesis studies the hagiographical tradition of Fez, the second part follows the evolution of the types of saints in history whereas the third part analyses the modalities and the manifestations of sainthood as well as its relation to the city
Nhaila, Naïma. „Folie et sainteté au Maroc : exemple des Mejdoubine“. Bordeaux 2, 2001. http://www.theses.fr/2001BOR20913.
Der volle Inhalt der QuelleThis thesis concerns the study of the relationship between the foolishness and the holiness in the Moraccan society. We have illustrated this hypothesis with reference to the individuals known as the Mejdoubine, who have both foolish and holy characteristics. To demonstrate this hypothesis, it is necessary to divide the thesis into the following 3 points : in the first point, we have defined the foolishness and the holiness in the Moroccan society. These 2 notions guide this thesis from the beginning to the end. However, the 2nd point is designated to the study of the holiness and foolishness in the Mejdoubine homelands. It contains both a thoretical and empirical approach concerning these sometimes foolish and holy individuals. In conclusion, the 3rd point analyses the soufis people who are considered foolish and holy exactly like the Mejdoubine. Although they share many similiarities, it is certain that the soufis characteristics stem from extreme holiness
Mechelfekh, Messaouda. „L'Islam spirituel contemporain au travers d'Internet : interactions, modélisation et prospective“. Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAC020.
Der volle Inhalt der QuelleIn this digital era, society is undergoing radical changes. Internet and other information technology are having major and growing repercussions on most societal components, including religion. Muslim spirituality, a component of the world’s cultural heritage, is also involved in this frantic digitalisation. Thus social networks, discussion forums and mobile Internet access are influencing the path Sufism is taking. The challenges facing it are multiple. Analysing them and putting into perspective modern, spiritual Islam through the Internet enables us to better grasp the links between spirituality and virtuality, between technology and religion, and at the same time glimpse at new, interdisciplinary fields of research. Beyond spirituality, we explore the parallels that can be made between the Internet and activities including initiation, support, training or apprenticeships
Philippon, Alix. „La politique du PIR : du soufisme au soufislamisme : recomposition, modernisation et mobilisation des "confréries" au Pakistan“. Aix-Marseille 3, 2009. http://www.theses.fr/2009AIX32094.
Der volle Inhalt der QuelleGenerally posited as the mystical trend within Islam and often hyped as an alternative to the more politically active Islamism, Sufism, through its various orders and leaders, the pirs, is however a key to understanding "Muslim politics" (James Piscatori and Dale Eickelman). A major repertoire of Islamic language, Sufism is an ambiguous signifier which has undergone a process of politization : its semantics has become a stake in the power ratio between many contending groups, both state and non-state. Within the Pakistani Islamist field, the movement which has the most loudly trumpeted its affiliation to the Sufi identity is the Barelwi movement. . Often overlooked by scholars, this theological school has been experiencing a revival since the 1980's, through the burgeoning of many new religious and/or political organizations, generally structured on the pattern of the brotherhood. Recruiting in sociologically modern circles, these brotherhoods, established in urban centres, have often successfully attempted to redefine themselves in accordance with the demands of modernity. They have notably rationalized and internationalized their organizations, and become conscious of the importance of socio-political stakes, prompting them to adopt a posture of committed activism, thus demonstrating how "tradition" may become a powerful vehicle for change and political mobilization. In order to designate such groups claiming Sufism and Sufi identity as a register for Islamist mobilization, I have coined the concept "Sufislamism". Besides enabling an enhanced analysis of the various interactions between Sufism and Islamism, this concept may also improve our understanding of the highly fissile politicization of the doctrinal fractures inside the Islamist movement in Pakistan, thus helping to chart the deep waters of identity politics, espacially those of intra-Sunni sectarianism
Khelifa, Salah. „Alawisme et madanisme : des origines immédiates aux années 50“. Lyon 3, 1987. http://www.theses.fr/1987LYO31007.
Der volle Inhalt der QuelleOur aim in this research is to demonstrate the existence of sufism (muslim mysticism), a fact denied, unknown or ignored by almost all the contemporary maghrebian specialists. As an introduction, we have outlined a sketch of the objective conditions whereby the alawi, madani sufism, mostaganem, qsibet al-madyuni, the maghrebian religious brotherhood and the arab world developed during the first half of the twentieth century. The research centers on three major parts : first, the historical record of both the alawi and madani brotherhoods ; that is, the respective biographies of the sayh al-alawi (1869-1934), al-madani (1888-1959), adda ibn tunis (1898-1952) and the internal crisis which was to disestablish the alawi brotherhood after 1934. The conception of the two brotherhoods constitutes the subject matter of the second part. Being the upholder of the prophetic heritage, the sayh (the spiritual master) used to teach the muridun (disciples), including those few who were not only native muslims but also originally europeans. The teaching took place in the zawiyas of a wide geographic distribution : in north africa, the near-east, europe, america, and africa. The fuqara (disciples) living in the zawiya-s owed their livelihood to the gifts of wealtheir disciples and, above all, to still other disciples who worked the land of the zawiyas. The third part of the research is concerned with spiritual method and preachings. Since the islamic religion is based on three tenents (arkan) : islam (submission), iman (faith), ihsan (the perfectdeed), the sayh used to teach these to their disciples. Through regular dhikr (invocation, repeating the name of god), the sayh guided the disciples along the spiritual way (maslek), thus helping them to reach spiritual fulfilment
Bengarai, Tarik. „Le soufi et juriste Muḥammad al-Ḥarrāq (m.1845), son œuvre spirituelle et juridique“. Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP042.
Der volle Inhalt der QuelleThis work analyses Sufism in Morocco in the 19th century through the work of the Moroccan jurist and Sufi Muḥammad al-Ḥarrāq (m.1845). It highlights his spiritual reform and his contribution to the enrichment of the Sufi heritage, through his biography and the thematic analysis of his fifty letters. Al-Ḥarrāq is known mainly in the popular memory of northern Morocco for his Sufi poems expressing spiritual drunkenness. His work reveals to us through his practical education and correspondence a model of Sufi-faqīh that puts ethics, humanism and the noble purposes of the Law at the heart of the fiqh. The new ṭarīqa that he created – the Darqāwiyya Ḥarrāqiyya - differs from the mother Darqāwiyya by a desire for perfect social integration in its environment, the beauty of the initiating method and an increased emphasis on the role of exoteric science in the education of the disciples of the Sufi Way; and conversely on the vital role of spiritual education in any quest for exoteric science
Zarcone, Thierry. „Mystiques, philosophes et francs-maçons en Islam : Rizâ Tevfîk, penseur ottoman (1868-1949) : du soufisme à la confrérie /“. Istanbul : Paris : Institut français d'études anatoliennes ; J. Maisonneuve, 1993. http://catalogue.bnf.fr/ark:/12148/cb36667639v.
Der volle Inhalt der QuelleMelnikova, Oxana. „La représentation de l’Orient musulman dans la littérature russe du XVIIIe et du XIXe siècle“. Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP042.
Der volle Inhalt der QuelleGeographically, Russia borders on the Muslim lands. These regions, with the various Muslim populations, were identified by the Russians, as the Muslim Orient and played an important role for Russia. The Russian literature is the witness. In order to analyze the representation of this Muslim Orient, the image of the Muslim and the various types of Islam in the works of Russian writers, we examined, in the first part of our study, at the beginning of the eighteenth century, the birth of Russian literature and the construction of the image of the Muslim Orient. In the second part of our study, we have tried to follow the development of the image of the Muslim Orient in the nineteenth century which is marked by the conquest of Russian Empire of the Caucasus and Central Asia
Piraino, Francesco. „Le développement du soufisme en Europe : au-delà de l'antinomie modernité et tradition“. Paris, EHESS, 2016. http://www.theses.fr/2016EHES0009.
Der volle Inhalt der QuelleSufism (tasawwuf Arabic), the path of purification of the soul in the Islamic religion, is spreading widely in Western Europe. Different areas are interested by this phenomenon: 1) culture (due to the vast production of Sufi music, books and seminars); 2) academic world (due to the flourishing academic literature on the topic); 3) religious movements; and 4) the socio-political contexts (Sufi masters and their spokespersons are becoming important references for both Muslims communities and European Institutions). My research, focused particularly in France and Italy, is mainly ethnographic and consisted in weekly participation in religious activities and pilgrimages. Moreover, this research is supported by 80 qualitative interviews. The Sufi orders studied are: 'Alawiyya, BudshTshiyya, Naqshbandiyya Haqqaniya, Ahmadiyya-ldrTsiyya Shadhiliyya and Jerrahiyya-Khalvetiyya. Sufi Orders are still unexplored subjects; they do not correspond to the sociological categories of Church, Sect and Mystical group (Troeltsch and Weber) or New Religious Movements (Wilson). The research, developed in two years of ethnographic observation and interviews (2013 - 2014), is built on three levels: 1) the conversion paths towards Islam through Sufism; 2) the organization and the activities of the Sufi brotherhoods; 3) the political, social and cultural role of Sufism in Western Europe. This research allows us to see the themes of European religious modernity, the process of secularization and the formation of European Islam from a new perspective
Samrakandi, Mohammed Habib. „Etude comparative du fait confrérique soufi dans la France contemporaine : le cas de la 'Alawiyya-Darqâwiyya-shâdhiliyya et de la Tijâniyya“. Paris, EHESS, 2015. http://www.theses.fr/2015EHES0691.
Der volle Inhalt der QuelleThis research focuses on the process of implantation of Muslim brotherhoods in the post-migratory context of contemporary France. The ethnographic observation of ritual practices of two spirituals orders, the 'Alawiyya-Darqâwiyya-shâdhiliyya and the Tijâniyya, made it possible to examine the transformation of personal and acollective behaviors of members in terms of the content of their rituals as representations relating to belief modes in contact with ahighly secularized society. The comparative approach has identified the degree of adaptation of the 'Alawiyya brotherhood in mobilizing strategies which promote more inter-weaving between citizenship and spirituality. Followers of Tijâniyya, less concerned by societal issues of the host society, show a strong attachment to rites and spiritual ties with their countries of origin. Disciples who are in search of a spiritual openness refer to the prophetic model. Their choice concerns certain practices: recollection (dhikr), spiritual retreat (khalwa), frugal eating and fasting, and finally, the celebration of the prophet's birth (Mawlid). The possible emergence of a secularized, esoteric brand of Islam is in the works and will definitely come into competition with Islam as it is taught in the mosques, which is the kind to which the French population has become accustomed
Moheb, Ali Absalan. „La portée des contes persans d'intention mystique dans les textes mystiques des Ve-XIe et VIe-XIIe siècles“. Paris, EPHE, 2008. http://www.theses.fr/2008EPHE5005.
Der volle Inhalt der QuelleThe aim of this thesis is to investigate and recoganize mystical narratives and the art of such a narration, in particular we concentrate on the importance of this kind of narration during 5th and 6th centuries. According to our proposal about mystical narration. It seems indispensable to study different historical conditions which were related to the authors’ behavior. Indeed, our sole concern, when conducting the study of those periods, is to recall exact situations of the mystical works in Persian language, as completely as possible. At the same time, it is an occasion to specify several points:both the evolution and spread of the tales on a long period. As well, we establish conditions of the revival of Persian narrations that had been started since 5th century by the mystical sense. A long and patient examination of mystical works of 5th and 6th century clearly shows that the authors’ ambition had not been only to compose these works, but also to make them didactic and meaningful tools in the guise of tales. The minute study of the narratives, which constitutes the pedagogical and educative part of those mystical works, shows that their authors were indeed ideologists who knew the social, cultural and political conditions of their time and on the base of this knowledge they entailed decisive transformations in the construction of tales at that time. Narration as it was practiced during the two mentioned centuries is an inheritance from two different currents. On one side, a Pre-Islamic current in which, the Iranian society was immersed by its own legends and narratives; and on the other hand, Islam and Koranic spirituality inspiring a new soul to the universe of narratives. The creation of the narratives of 5th and 6th centuries consists of a particular language, fixed goals, and distinctive specificities. To weight up the fundamental transformations, it is enough to compare their specificities by those of previous centuries’ narratives. In this thesis, once we end the discussion on the above mentioned points. We proceed to classify and statistically analyze two thousand five hundred and eighty-nine narratives that were ascertained in the used references. This particular reasoning mainly allows collecting more different precise and clearer information about narrative. This study is based on the statistical graphs of each of those mystical works and the results are obtained by comparison. After having examined and studied those graphs, it is easier to understand purposes which those mystical works’ writers really strove to demonstrate. This thesis is divided into three parts: In part one, we first recall the social, cultural and political properties of the 5th and 6th centuries. Then we analyze fifteen works of nine works of mystical narrations. The chief concern will be the genesis of each of the narratives going along with each mystical work. This part especially contributed a better explanation of those narratives on the inner side, as it underlines a close link between the narratives and the mystical thought of these seekers for the absolute. The second part deal with narrative and narration. After we study their respective role in Islam and Iran, we broach to define mystical narrative and mystical language according to the mystical writers of those two centuries and of the language that marked them. This will be followed by considerations on the purpose –or particularity- of those different narratives as well as the Koranic style of the narration. A recapitulative classification of the elements and characters will be found at the end of this part just before a statistical plan and the representation of the graphs of the narratives of each presented work. The main issue is to enumerate the narratives of each category. The third part is entirely devoted to the analysis and study of the results drawn from the statistics and graphs. Indeed, to give a better proof for the reasons of the narratives and to show the importance of a very particular narrative category in these works, it is necessary to notice to the historical transformations of Sufism. Finally, we explain and illustrate three special styles of mystical narratives
Hamidoune, Mohamed Amine. „La pratique de la "prière sur le prophète" en Islam : Analyse philologique et implications doctrinales“. Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3124.
Der volle Inhalt der QuelleThis research project aims to chart the development of Islamic piety centered on the figure of the Prophet, through the practice of the « prayer on the Prophet ». It begins with the prayer itself which is present in the founding documents of the legal-theological tradition. It continues with a philological analysis of a significant selection of prayer formulas (taṣliya, pl.taṣliyāt ) spanning the beginning of Islam through to the 19th century, with a special emphasis on the traditions of the Maghreb, specifically Morocco. The purpose of such an overview is to identify what these formulas reveal about Muhammad, his character, his virtues, his prophetic office and spiritual role, as well as uncover the doctrinal implications of these texts. This analysis leads to a thematic synthesis showing the progressive development, particularly from the 12th century on, of prayer formulas that put emphasis on the metaphysical and cosmic dimensions of the Prophet, more precisely of the « Light » or « Muhammadan reality ». The Sufi masters who composed these texts thus put the Prophet at the heart of both doctrine and spiritual practice
Alhaj, Mustafa Mohamed Abdaljbar. „Colonial and Post-colonial Politics of Religion and Ethnicity : Historical Anthropology of Eastern Sudan Marginalization“. Electronic Thesis or Diss., Paris 8, 2022. http://www.theses.fr/2022PA080043.
Der volle Inhalt der QuelleThis thesis analyses the long history of economic and political marginalization of Eastern Sudan and class formation in the region. The work is based on ethnographic fieldwork conducted in Eastern Sudan from 2017 to 2021, by using qualitative techniques and methods (interviews, observations, focus group discussion). Written local sources and archival documents have also been used. From the theoretical point of view, employing Marxist and Postcolonial perspectives, the thesis tackles Foucault’s notion of “governmentality” to understand how the colonial Indirect Rule categorized native populations across religious and ethnic identities, building ideologies and practices which conditioned local socio-cultural dynamics. The thesis argues that under British Native Administration to “define” was to “empower”, and from this perspective it focuses on processes of “class formation” as a major reading key of contemporary social configurations in Eastern Sudan. The thesis also shows how the post-independence regimes undermined the colonial socio-economic and political formations in order to build new loyalties, fuelling new contradictions and conflicts among local groups. In doing so, they confirmed principles of colonial policy of religion and ethnicity and increased conflict in the region. Through an historical approach, the thesis aims to question the roots of a longstanding marginalization of Eastern Sudan, also shedding light on processes of unrest and instability in the region, that emerged since 2019 in the period that followed December Revolution
Arabov, Oumar. „Les mutations de la vie religieuse au Tadjikistan : du soufisme à l'évangélisme“. Paris, EHESS, 2006. http://www.theses.fr/2006EHES0028.
Der volle Inhalt der QuelleThis dissertation covers two main issues : Sufism and Christianisation in Tajikistan. In Tajik society Sufism is seen through holly places pilgrimage and veneration of Sufi families. Troughout the Soviet times, the Sufi milieu was involved in a difficult fight for survival. It came out of the atheistic era very weak despite a big boost at the beginning of the nineties. This weakness is particularly highlighted beside a resounding success of foreign Evangelists in their mission to convert Tajiks into Christianity. There are many factors at the basis of this phenomenon : civil war, weakness of Islam, poverty. It is yet to be seen how this new Christian community will integrate into Tajik society, wich belonged until recently exclusively to Islam
Nabti, Mehdi. „La Confrérie des Aïssâwa du Maroc en milieu urbain : les pratiques rituelles et sociales du mysticisme contemporain“. Paris, EHESS, 2007. http://www.theses.fr/2007EHES0001.
Der volle Inhalt der QuelleThis thesis devotes to study the Aïssâwa sufi brotherhood, founded by Muhammad Ben Aïssâ in Meknès in Morocco in the 16th century and still active today. This work is based on a eleven months investigation in Morocco and on the research on specialised books in arabic, french and english about the subject. The author’s own résults came from interviews of several people and from the musical practice inside sufis groups of the Aïssâwa brotherhood in Fès and Meknès. The approach is socio anthropological and musicological with a historical looking-out. The thesis analyses the mystical doctrine, the socials practices, the rituals, the musicals and trance techniques (bodies). Point out the provide of a DVD showing the Aïssâwa trance ritual and their pilgrimage in Fès and Meknès
Errera, Alfred. „Le rapport des maîtres soufis aux « peuples du Livre » et à leurs doctrines“. Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040249.
Der volle Inhalt der QuelleWhile research is devoted to the attitude of Sunni Islam toward other religions, little attention has been paid to the attitude of Sufi masters to Christianity and Judaism as well as to Christians and Jews. The first part of this study provides an analysis of this topic as perceived by western intellectuals who had converted to Islam or who had dedicated years of research to Sufism. In its second part, the attitude of Sufi masters is analyzed according to five perspectives: their position regarding the Christian and Jewish Scriptures and doctrines, their view of their rituals and customs, the understanding of their Salvation, their attitude toward Christian and Jews as human beings, and finally their position regarding jihâd warfare against Christian countries, and the link these masters made between the greater jihâd, the jihâd against one's desires, and the lesser jihâd, the warlike jihâd.This study shows tolerance worthy of the greatest admiration, but also reveals rigorous and disrespectful attitudes toward Christian and Jewish doctrines and customs, calling for the application of the dhimma harshest rules. While the Sufi masters have stressed the importance of the greater jihâd, they frequently gave unconditional support to the lesser jihâd, seeing it as a paroxysmal form of holiness, guaranteeing Happiness in this world and in the next one. The tolerance of Muslim leaders frequently contrasts with some Sufi masters' extremism
Idrissi, Abdellatif. „Édition critique et traduction partielle de Kitâb Ilm al-Awliyâ (La Science des Saints) d'al- Hakîm al-Tirmidî (298H/910) : remarques sur l'évolution historique du concept de "walâya"“. Paris 8, 1999. http://www.theses.fr/2000PA081700.
Der volle Inhalt der QuelleMoumouni, Seyni. „Soufisme et réforme socio-politique et culturelle en Afrique : vie et oeuvre du Cheikh Uthman Dan Fodio (1754-1817) : études de quatre manuscrits inédits“. Bordeaux 3, 2003. http://www.theses.fr/2003BOR30025.
Der volle Inhalt der QuelleThe object of this work is the study of the mystic thought of the cheikh uthman dan fodio ( 1754 - 1817), he is contribution in the movements of socio political and cultural reform in the haussa contry and in africa. The present work contains three parts concerning the life of the cheikh uthman dan fodio, islam and sufism in the dan fodio's thought and the codicologic analysis the cheikh's works. The first part is dedicated to the study of the personality of the sheik following a description of the culturalspace " the haussa contry: gobir" in whom our author was born. It establishes a principal access to our subject. The sufism ormuslim mystic enjoys a large audience in the xviii century of a wide gratitude in africa. Its attachement to the prophetic model explains this phenomen, as well as the fascination which the holiness exerts on the society
Boly, Hamadou. „Le soufisme au Mali du XIXème siècle à nos jours : religion, politique et société“. Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-01058564.
Der volle Inhalt der QuellePezeril, Charlotte. „La communauté Baay Faal des Mourides du Sénégal : dynamiques de marginalisation, modes de construction et de légitimation“. Paris, EHESS, 2005. http://www.theses.fr/2005EHES0258.
Der volle Inhalt der QuelleThis doctoral thesis focuses on the Baay Faal community, which belongs to the Muslim Murid brotherhood. It attemps to understand how the Baay Faal have organised into and become a community and why they have been stigmatized since they emerged. Its founder Cheikh Ibra Fall (≈ 1858 -1930) has been condemned as a "fool", because of its beliefs that individual faith, submission to a shaykh and action are more important than Muslim rituals. Nevertheless, he has deeply influenced the Murids' social norms and has initiated an original and specific religious path. The baay Faal community has changed since the seventies : the internationalization, feminization and marginalization of its members have helped to diversify their ways of reaching religious attainment and have influenced contradictory processes of legitimization. Besides individualization of its members and internal divisions, the Baay Faal community remains a movement of believers devoted to God, rooted in giving and tolerance
Chiabotti, Francesco. „Entre soufisme et savoir islamique : l'oeuvre de ῾Abd al-Karīm al-Qushayrī (376-465 / 986-1072)“. Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3096.
Der volle Inhalt der QuelleThis dissertation is the first monograph on the life and work of the immensely influential Nishapuri Sufi and theologian ʿAbd al-Karīm b. Hawāzim al-Qushayrī (376-465/986-1072). On the basis of unpublished manuscripts and textual marginalia (isnāds, ijāzas and colophons) as well as recently published critical editions, the present study has three primary research nodes: 1) Qushayrī's formation as a thinker and the dynamics that made for the successful diffusion of his work; 2) the Qushayrian corpus (a survey of extant manuscripts, editions and secondary scholarship); and 3) the most important aspects of Qushayrī's project. A number of important questions will be pursued, including: How should we understand the interplay between exoteric and esoteric knowledge that pervades Qushayrī's writings? To what extent does Qushayrī redefine the spiritual and scholarly traditions he inherited, and how does he conceive of his role as transmitter? Finally, this study addresses the role of Qushayrī as a spiritual master. Questioning previous assumptions as to the ways in which Qushayrī's spiritual influence was propagated, I demonstrate that Qushayrī emerged as a charismatic spiritual master in his own lifetime, directly establishing a Sufi-scholarly tradition that our sources term Qushayriyya
Boughaba, Saad Ellah. „Présentation et traduction annotée de Kitāb maʿrifat al-ʾasrār (le livre de la connaissance des secrets spirituels) : "Etude du vocabulaire technique de la mystique musulmane" de Al-Ḥakīm al-Tirmiḏī (m.318/930)“. Lille 3, 1999. http://www.theses.fr/1999LIL30008.
Der volle Inhalt der QuelleStaali, Samir. „La Retraite Spirituelle *Khalwa* dans la Pensée Arabo-Musulmane : origines, Pratiques Anciennes et Actuelles, et Dimensions Mystiques“. Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30064.
Der volle Inhalt der QuelleThe present study was undertaken to deepen evaluate the different senses and aspects of the spiritual practice widely known as *Khalwa* within Islam. This was firstly investigated by an historical and a linguistic study of the term and its definitions. This approach allowed in particular, to understand how the term could be distinguished and differentiated by the synonyms and pseudo-synonyms. In the second part of this research, a serious thought on the origins and the beginning of the practice was undertaken, followed by a clear description of the rules as determined in different manuals which were addressed to murîd(s). Furthermore, we tried in this study to clarify and enumerate the merits of this spiritual practice through a census of its advantages and benefits. Interestingly, a comparative study between the old and current practices has contributed to enrich widely our research through several mystical ways, such as the cAlawiyya and Naqshbandiyya. In conclusion, our findings might allow a better understanding of the mystical ways applied in the practices of the *khalwa* not only in the Ouest-North of Algeria, but in others countries like Canada, United-States, Switherland and France
Guessoum, Ahmed. „Le rôle social et politique des Zaouïas : évolution et pratiques : l'exemple de l'ouest algérien“. Electronic Thesis or Diss., Paris 8, 2017. http://www.theses.fr/2017PA080051.
Der volle Inhalt der QuelleHaving been fought, been denigrated, accused, been indicated for a long time as sign of charlatanism, of obscurantism and of collaboration, zaouïas became places most coveted by high representatives in Algeria. Supported, financed, projected, favoured, their roles today is determine. Algeria would count a considerable number of zaouïas. Zaouïas, modest but warm and calm places, reflects humility and peace. Their deep anchoring in cultural, space and social environment, high symbolism which they transport, impose a more and more growing curiosity as soon as they get closer to their perimetres. However, behind this gentle facade, a machine of influence of a formidable effectiveness displayed its tentacles in the different spheres of catch of decisions, in the point where the most part of the members of successive governments for 1990s have a direct or indirect relation with one of Chouyoukhs of zaouïas. To be affiliated to a zaouïa today is fashionable
Moussa, Ibrahim. „Cheikh Ibrahim Niasse (1900-1975) : précurseur de la Tijâniyya au Niger : étude doctrinale de sa pensée et ses implications sociales et politiques“. Bordeaux 3, 2010. http://www.theses.fr/2010BOR30104.
Der volle Inhalt der QuelleTijaniyya is one of the important Muslim brotherhoods in West Africa. The accession of Sheikh Ibrahim Niasse recessed the basics of Sufism in this part of Africa. The special feature of Faydha movement, which guide is Sheikh Ibrahim Niasse, is laid in the capacity of Tijaniyya to revivify Islam; and to consolidate spirituality which is the soul of this universal religion. The other characteristic of niassene’s movement is its suggestion to civilize all people, to give direction to young people in to Zawiyas which are real schools of life where are taught Islam values of tolerance which lauds Peace and dialogue. These values kept in secret by Sheikhs are Sufi inheritance leaved by their majors. Another difference of this movement is its adaptability and flexibility which comes mainly from Sufism assets opened up to modernity, all in saving its values. The revival is been supported by Faydha which is for now on the perfection of Tarîqa Tijaniyya on the spiritual side but also in its international importance
Le, Pelletier Beaufond Sylvie. „La Fotovvat, la Voie des « compagnons-chevaliers » : mystique et solidarité dans le monde iranien. Avec la traduction et l'annotation de Quarante-trois « traités de javānmardi (Fotovvat Nāme) » et autres textes“. Electronic Thesis or Diss., Université Paris sciences et lettres, 2023. http://www.theses.fr/2023UPSLP002.
Der volle Inhalt der QuelleThe Persian term javānmardi (fotovvat in Arabic) meaning "youth", refers to a form of spiritual chivalry dominated by the notions of servitude and fidelity to the oath taken. The ethics of fotovvat penetrated Sufi ideology around the 5th/11th century - IVth/Xth-VIth/XIIth century. The javānmard (fatā), "companion-knight", becomes the one who, through his actions, reaffirms the pre-existential pact sealed between God and His creature. Initiatory groups, claiming this ethic, linked to taṣavvof, became institutionalized from the VIIth/XIIIth century. In the post-Mongol period, among artisans and traders, movements following the path of fotovvat developed. Fraternity, generosity and kindness are among the qualities sought by these “Friends of God” whose “father” is Abraham and 'Ali b. Abi Ṭāleb, the archetype of the Perfect Knight. This work offers, in the first part, a study of fotovvat, its multiple and complex movements, and their continuity. The annotated translation of Persian sources on fotovvat constitutes the second part of this work. It includes the chapter on javānmardi from the Qābus Nāme (Vth/XIthcentury), some of the main fotovvat treatises written by Sufi masters, between the VIIth/XIIIth century and the IXth/XVth century, as well as so-called professional fotovvat treatises. The latter, the majority dating from the Xth/XVIth century and XIIth/XVIIIth centuries, a completely different style, partly linked to the Qalandar dervishes, high light on the transmission, sometimes intact, in the environment of the Iranian bazaar, of the values and rituals of fotovvat, which we still find in the XIIIth/XIXth century. We discover, during this study, an original popular literature.]
Coulon, Jean-Charles. „La magie islamique et le « corpus bunianum » au Moyen Âge“. Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040027/document.
Der volle Inhalt der QuelleIndeed, his main treatise, the Šams al-maʿārif al-kubrā (The "Great" Sun of Knowledge), is the most important magic manual based on the Qurʾān, the beautiful names of God, invocations to the angels, etc. Unfortunately, until now, this work has been known to us through editions based on very late manuscripts, very different from the contents of manuscripts of works written by al-Būnī as the many anachronisms point out. In this research, we propose an analysis and a critical edition of part of the "corpus bunianum": Šams al-maʿārif wa-laṭāʾif al-ʿawārif (The Sun of Knowledge and the ExquisiteGraces) in its short version (the supposedly more ancient one), al-Lumʿa l-nūrāniyya (The Luminescent Glow) and other treaties that have been used to write down the Šams al-maʿārif. Editing these texts corresponding to the "historic core" of this vast corpus highlights the oldest parts of the works attributed to al-Būnī and the influences that contributed to the formation of an Islamic magic, referring not only to Greek authorities, Indian, Mesopotamian, etc.., but also to the Qurʾān, the prophetic tradition and magical, mystical and Kabbalistic Jewish, Christian and Muslim traditions.Closely linked to realms of power, this magical literature also contributes to their splendour andreflects their evolution
Prud'homme, Pierre. „La trace de Dieu : une anthropologie des régimes d'orthodoxie au Mali“. Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3063.
Der volle Inhalt der QuelleBetween 2012 and 2013, the malian crisis had many dimensions. Beyond the immediacy of the event, this thesis seeks to identify the religious dimension of this crisis, including the impact of these events on the religious sphere in the capital. In Bamako, the Islamic associations are part of a relatively confrontational field polarized between "Sufism" and "Wahhabism". Many agree that these terms have to be deconstructed. This is what I try to do in developing the concept of "regime of orthodoxy". A “regime of orthodoxy”, it is this "tinkering" giving rise to a new religious movement, which eventually register, willy-nilly, in the case of Mali, in this polarity. However, this one is not less performative being renewed during this period. To many observers, the "Wahhabi" sphere has many affinities with jihadist ideologies and requires some vigilance. The "Sufi" sphere, meanwhile, has for international institutions many strengths that earned them the label of "moderate Islam." The "trace of God" is the brand (body, clothing, or discursive one) that allows the observer to identify the membership of such actor to such a trend, and to measure his radicality, or more generally his intention. This is the indicator on which rests the diagnosis that feeds ultimately what we can call a "security Reason"
Baghali, Hawzhin. „Un salafisme kurde? Sunnisme protestataire et jihadisme en Iran, depuis 2001“. Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0006.
Der volle Inhalt der QuelleThis thesis proposes to uncover the emergence and transformation of Kurdish Salafismthrough a historical sociology of discursive practices, with a particular interest in thechanges of the last two decades against the political background of the Islamic Republic ofIran. The author has been analysing the dynamics of the generational cleavage that emergedat the turn of the 21st century between an ‘old people's Islam’, predominantly Sufi, inherited from modern history, and an ‘Islam of the young’ often identified with Salafism. In an attempt to understand the reasons for this rupture, this study examines the socioeconomic and political contexts of two decades rich in facts and events (from the geopolitical aftermath of September 11 to the rise of social networks) that have deeply affected the interrelationships between political and religious spaces. In particular, it focuses on the production of new spaces in Kurdish society by a diversity of political and confessional actors.The survey is based on a variety of primary textual sources, on the activity ofKurdish Islamists on the Internet and in social networks, as well as on interviews withmembers of five distinct groups in Iran and Iraq: the Maktab-e Qor'an and the IranianSociety for Preaching and Reform, both of Muslim-Brother inspiration, the Yekgrtou Islamî,the Komeley Islamî and Kurdish jihadist Salafists of Iran, as well as with masters anddisciples of the historic Sufi Paths of the Qadiriyya and the Naqshbandiyya, all in elevendifferent locations in the Kurdish-majority districts of Iran and Iraq.Among the suggested conclusions: the importance of the impacts that the successivetransformations of the Iranian state, and more generally Middle Eastern modernities, havehad on the gradual transformation of the Kurdish religious field since the end of the Qajarperiod to the present – in particular on the emergence of movements claiming bothrationalisation and empowerment in relation to global society (an effort perceptible fromthe Maktab-e Qor'an in the late 1970s to a variety of current Salafisms). What is alsonoticeable – from the viewpoint of the gendered distribution of roles within thesemovements, especially – is a great continuity of authoritarian discourses, nourished by alegacy of coercion. Finally, the author insists on the need to take into account the complex and dynamic nature of the interrelationships between, on the one hand, the Islamists of a former tribal march of Iran, heirs, too, of the Kurdish nationalism developed in the second half of the 20th century, and, on the other hand, a Persian and Shiite Islamic Republic often tempted, over the course of forty years of history, to utilise to its profit confessional dissidence
Hogga, Mustapha. „Politique, ethique et religion chez gazali“. Paris 3, 1987. http://www.theses.fr/1987PA030120.
Der volle Inhalt der QuelleThis study emphasizes the relation between thought and history. The apparition of the official thinker, gazali, is to be explained by the political and social conditions set up by seljuqids. The permanent effect of the political and social conditions is outlined too, in order to explain the spiritual crisis and the "conversion" of gazali and to set light on the political, moral and religious reform he proposes. The orthodoxy that gazali supports on three levels : political, ethical and religious is the very one that the seljuqs have defined. The orthodoxical thought is neither coherent nor does it correspond with historical truth : it distorts facts for the best of its interests. It produces no more stability. The subversion (activism and terrorism) of the seljuq state by the isma'ilis shi'ites shows that ideological repression has a threshold not to be crossed. The fact that gazali belongs to ash'arism induces his commitment to the seljuq state as well as it determinates his choice of a moderate and legalist sufism
Tahri, Larbi. „Sémiotique de la mystique populaire au Maroc : le cas de la « Tuhfat al Ikhwane bi ba'di manaqib chorafa Ouazzane »“. Electronic Thesis or Diss., Université de Lorraine, 2019. http://www.theses.fr/2019LORR0340.
Der volle Inhalt der QuelleThis thesis wants to answer the following questions: how to disambiguate the Islam Report / mystical and how to make a real mystical bridge that allows to break the ice to go see what is identical and similar in other religions west. How from a hagiographic corpus of pre-colonial Morocco, project entitled extracted Tuhfat bi-al-Ikhwan Bad Manaqib chorafa Wazzan, to achieve this goal? The approach is semiotics she is cognitively legitimate and scientifically effective in achieving these objectives? Developing an intertext and enroll in educational opportunities, educational and other knowledge of a possible learning of foreign languages in general and especially FLE?Explore the mystical world is to focus on a fundamental aspect of religion and problematic. But the issue was not the same scope both in the West than in the East. In the West, secularism evacuated religion out of the public political space. In Eastern Arab Muslim, religion is now the center of the political and social life more than ever .It is exploited in political battles to gain power. The forces and parties related to political Islam are more visible and stronger than all others. But behind all these amalgams, there is always a deliberate and conscious choice of the type of hermeneutics adopted to identify the meaning of religion by establishing meanings of religious texts and the exclusion of others . Thus, political Islam is it from a literal reading of the sacred text while the mystic as an alternative reading is denigrated and even rejected. It would be important to rehabilitate within its vital space that is Islam by clarifying the configuration of its contents to see up to what point it is indicative of the desire to live differently religion au beyond the rituals and dogmas, ie more or less freely.To rearrange the content and approach, the working tool will semiotics .The fact is a mystical object of study whose meaning is to first look in the internal organization of the document, then these are disciplines such as psychology or sociology, in addition to history, that would allow us to identify the conditions of its emergence and the modes of its exercise. Opting for semiotics as the primary approach open to other disciplines leads away because of its mystical space conventionally epistemologically legitimate and who is the religious field. Thus Priority would be given to the immanence of the text while allowing the interpretation of data obtained through redeployment in the theoretical area of applied Islamic developed by Mohammed Arkoun who advocated the use of contemporary methods for approaching aspects of Islamic culture.The universe of the mystical meanings of speech contained in the corpus will be destroyed and rebuilt in recognizable and identifiable objects even to clarify its characteristics delivered by the textual structure. How uttering subject / enunciate he develops strategies to thwart the rigidity of legalistic theologians? Is it really the exercise of freedom of expression, an authentic subjective expression or it is only a false pretense or a mere illusion?To account for the identity of the subject of enunciation and its epistemological attitude, mood and ethical while providing a reading other than that of political Islam are fundamental objectives. The reopening of Koranic hermeneutics field is obligatory if the least urgent need for a real integration of the values of modernity in the Arab-Muslim culture. This is reread certain meanings related to Islam by contemporary textual approaches. The aim would be to show how an ordinary Muslim mystic -disciple - understood what he conceived as a religion that does not exclude with other religious
Masotta, Kabira. „Les premiers ascètes en Islam d'après la Ḥilyat al-awliyā' de Abū Nuʿaym al-Iṣfahānī : entre zuhd et taṣawwuf, l'émergence du saint“. Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP060.
Der volle Inhalt der QuelleThis study, based on Abū Nuʿaym’s Ḥilyat al-awliyā’ wa-ṭabaqāt al-aṣfiyā’, aims to define the contours of Islamic sainthood (walāya) during the first three centuries of Islam, as progressively defined in the hagiography from the 4th/10th century. In the Ḥilya the walāya is the central notion in which ascetic piety (zuhd) and mystic piety (taṣawwuf) meet. Current research insists on their fundamental difference, the former being characterised by the obedience to a transcendental God and the latter expressing, in contrast, the experience of communion with an immanent and revealed God. To better understand how Abu Nu’aym reconciles both notions, the study revisits and specifies his goal of legitimising taṣawwuf by linking it with the paragons of ascetic piety. The study especially strives to analyse the language and spiritual practices of the early ascetics in light of those of the mystics in the 3rd/9th and 4th/10th centuries. We have used three hermeneutic criteria : the ‘Judaising’ traditions (isrā’iliyyāt), the quranic exegesis and, lastly, the Sunna and figure of the Prophet. It emerges that the first generations of devotees and ascetics and the following generations of sufis attained, in the eschatological experience, the status of saints (awliyā’) enabling them to adequately understand and transmit the Revelation
Bidar, Abdennour. „Mohammed Iqbal : une pédagogie de l'individuation“. Paris 7, 2013. http://www.theses.fr/2013PA070033.
Der volle Inhalt der QuelleWhat reasons would one have today, for being interested in the philosophical thoughts of Mohammed Iqbal ( 1873 - 1938 ) ? Would these thoughts be able to express a distinctive topicality and richness in contemporary debates? Iqbal may be considered as a philosopher of the individual or philosopher of the ego - his classic commentator Iqbal Singh speaks of a Philosophy of Egohood” (The Ardent Pilgrim, An introduction to the Life and work of Mohammed Iqbal, Delhi, Oxford University Press, 1997, First edition, London, 1951, page 62) - and sees his philosophy as a critical reflection on the conception of the Process of Individuation by the modem Western world since the Enlightenment. But to understand the issues of such an undertaking, one must begin by clarifying the idea of the Process of Individuation itself : Man would be seen as a being who bas to fashion himself as individual subject, that is to say, an individual fully aware of itself and endowed with the greatest autonomy of thought and action. The process of individuation is therefore explicitly a process of subjectivation. However, the question that Iqbal poses, is about the possible or ideal end of this process and his contribution to this investigation into the "becoming-subjecf” constitutes a remarkable pedagogy of individuation - which is the main aim of this thesis. Where will this work of self s constitution as a full subject lead the human being, and what exactly does it signify to become such a full subject? In the lectures studied here (Mohammed Iqbal, Reconstruire la pensée religieuse de Islam, Six Lectures on The Reconstruction of Religions Thought in Islam, London, 1939, English translation by Eva Meyerovitch, Paris, Adrien-Maisonneuve, 1955), Mohammed Iqbal has handed us the figure of an "Ultimate Self which one does not find the equivalent in Western philosophy. What representation can we construct of finality of the becoming-subject and of the abundance - accessible or model - of the full-subject being ? In the Kantian manner, the question becomes the folio wing : what may one be reasonably allowed to expect in terms of our work on individuation ? May we expect from an individual who is fully individuated, that his conatus may not only be preserved within his being but that he would have been led to the plenitude of his activity ?
Guessoum, Ahmed. „Le rôle social et politique des Zaouïas : évolution et pratiques : l'exemple de l'ouest algérien“. Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080051.
Der volle Inhalt der QuelleHaving been fought, been denigrated, accused, been indicated for a long time as sign of charlatanism, of obscurantism and of collaboration, zaouïas became places most coveted by high representatives in Algeria. Supported, financed, projected, favoured, their roles today is determine. Algeria would count a considerable number of zaouïas. Zaouïas, modest but warm and calm places, reflects humility and peace. Their deep anchoring in cultural, space and social environment, high symbolism which they transport, impose a more and more growing curiosity as soon as they get closer to their perimetres. However, behind this gentle facade, a machine of influence of a formidable effectiveness displayed its tentacles in the different spheres of catch of decisions, in the point where the most part of the members of successive governments for 1990s have a direct or indirect relation with one of Chouyoukhs of zaouïas. To be affiliated to a zaouïa today is fashionable
Diouf, Mouhamadou Mbacké. „Le mouridisme en France, entre pratiques religieuses et migration économique : de 1970 à nos jours : le cas des mourides de Marseille“. Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3136.
Der volle Inhalt der QuelleMuridism, muslim brotherhood of obedience sufi is a movement founded by Cheikh Ahmadou Bamba MBACKÉ (1853-1927) in the year 1883 in Cayor and Bawol kingdoms located in the west and the centre of Senegal. Indeed, the murid thought is obviously known in its spiritual and community dimension but it is never put into perspective in the current context of globalization of trade and economies. The murid work takes into account three logics :- the spiritual relationship to work or the sacralization of the work ; the acquisition of knowledge, philosophical, religious, muslim or societal ;- a murid must commit to work to learn how the relationship to the gift of God, the rules of life in society ;- the disciple must also be independent economically in order to preserve its freedom. It must be free from material concerns to better live their faith, meet the needs of human existence, help his family and participate in the life of the community. However, it must develop a spirit of caring and giving of his time to the service of the community.In their migration, murid adapt in their host countries but remain deeply attached to their brotherhood, their religious practices and their country. Their role in the socio-economic development of Senegal is no more to demonstrate. Indeed, the murids are involved in many areas, some of which are usually vested in the State
Choukri, Ahmed. „Enseignement religieux et éducation spirituelle à la zāwiya de Tamgroute à l’époque du soufi Muḥammad Ibn Nāṣir (m.1085 / 1674)“. Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC045.
Der volle Inhalt der QuelleSince the establishment of the Zawiya of Tamgroute in the south of Morocco in 1575 by ‘Amrū Ibn Aḥmad Al-Anṣārī, its first masters were aware of the importance of a school of religious sciences (‘ilm) in order to ensure the continuity and the credibility of their religious institution. Therefore, Aḥmad Ibn Ibrāhīm, who was at the helm of the zawiya starting from1634, recruited Muḥammad Ibn Nāṣir, a religious scholar and faqīh, to teach ‘ilm and give a new momentum toTamgroute. Even today, students, both ṭolba and msāfrīn, flock from the the four corners of Morocco to learn Arabic, literature and ‘ilm in Tamgroute.The limited scholarly interest in the literature of traditional education kindled my interest in this topic. Ever since the French Protectorate, during which interest in this type of education was started, scholarly works were very succint and their treatment of this type of education was very brief and mostly interested in urban areas. The msid or the Koranic school received much more attention. However, despite its large scale, traditional education in places like Tamgroute received scant attention
Pisani, Emmanuel. „Hétérodoxes et non musulmans dans la pensée d’Abū Ḥāmid al-Ġazālī (m. 1111)“. Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30007.
Der volle Inhalt der QuelleFaced in his lifetime with fratricidal divisions within the muslim community, Abū Ḥāmid al-Ġazālī favoured over the years a conciliatory synthesis of the various strains and movements within Islam in order to combat the spiral of exclusion and denunciation (tafkīr) which threatened the community. The research undertaken here reveals that the more al-Ġazālī militates on a legal, theologial, and mystical level for a wide- sweeping integration of doctrinal differences, and for the acceptance and respect of different readings or interpretations of the Coran, the more understanding and tolerant his attitude to non-muslims becomes, and his sometimes stern judgements give way to a more reasonable appreciation, even to the point of putting forward bold eschatological propositions concerning the future of non-Muslims in the next world
Salihi, Awaz. „Le passage d'une confrérie soufie au politique : la Kasnazâniyya au Kurdistan-Irak (1979-2014)“. Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5073.
Der volle Inhalt der QuelleIn this research we study the transition of a Sufi order to the political field, taking as example the Kasnazâniyya in Iraqi Kurdistan (1979-2014). We first try to capture and analyse, in the Iraqi context, the elements that led first to the politicisation of the order to reach a stage of “predisposition”, then to its direct transition to the political field. In a historical perspective, this research looks at understanding the roots of the phenomenon of the shaykhs’ involvement in politics in Kurdistan from as soon as the 19th century. Such an approach is indeed necessary if we are to decipher the original characteristics of the phenomenon and then look into them through the case of the Kasnazâniyya. Concerning the politicisation of the order, we first study during its recent history its social and political imprint while looking at its doctrine, its branches, the handling of the succession of its shaykh to power, and the impact of the latter onto the orientation of the order. Then in a second stage we look at the phenomenon of “rationalisation” of the order, starting from the question of its organisation and bureaucratisation. Concerning the articulation between the Kasnazâniyya and the political field, we first study the phenomenon of “political clientelism” then analyse the political party created by the order through its history, its ideas, its organisation and social, political and electoral strategies to attain power
Benstein, Patricia. „La conception du divin et de l’être humain universel chez Ibn ‘Arabi à travers des oeuvres et études en anglais et en français“. Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3011.
Der volle Inhalt der QuelleThis thesis explores the concepts of the divine, the perfect human being (insan kamil) and the spiritual journey in the doctrine of Ibn ' Arabi through a presentation and analysis of his works and studies in English and French. This involves a thorough analysis of the topics that are fundamental and yet dispersed in the work of the sheikh. This interpretative study focuses on the analysis and discussion of what the translations and studies provide the Western researcher. The first part presents the concept of the divine in Ibn 'Arabi, which includes the presentation of the doctrine of the different dimensions of the divine reality. The movement of unity through the divine names in the creation of the cosmos and of human beings is presented and analysed.The second part analyses the totality of reality from another angle, that of the perspective of the human being in the doctrine of Ibn 'Arabi. The characteristics of love and light that God and humans share are elucidated. The spiritual development of the servant who seeks proximity to God and the differences between the saints and the prophets are also described. The third part of the thesis establishes the connection between the previous two parts. The question of the identity of the traveller, their motivation and final destination are discussed from the perspective of the ascent and subsequent descent. The concluding chapter brings together the key concepts of the study and introduces the concept of ‘inclusive transcendence’ in the work of Ibn 'Arabi
Salehi, Lorestani Sharareh. „La synthèse des éléments visuels et l'influence des thèmes littéraires dans la peinture indo-persane pendant la période d'Akbar Shâh (1542-1605)“. Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC018/document.
Der volle Inhalt der QuellePersian painting and Persian literature were closely linked during the history of Iran after the conquest of Islam. lt is often the mystical topics of Persian literature, which have an effect on the Persian painting. During the Timurid dynasty, Sufism has occupied a central place in the society of Iran. The Sufism ideology, in particular the naqsbandî beliefs, has brought a transcendent mystical dimension to the illustrations of this period of history of Persian art. We can find the explicit mystical influence of the big naqshbandî master and the last great medieval mystic, Jami, on the painting of Kamâl al-Dîn Bihzâd. Obviously, the success of Bihzâd disciples, who were under his influence, gave birth to the lndo-Persian painting in Mughal court.Moreover, Akbar (1542-1605) and his great passion for the Persian language and culture had adecisive role in the development of the Persian mystical thoughts in lndia. The Persian language became the official language of the lndian Mughal Empire du ring his reign.The devotion of Akbar for the Sufism was particularly manifested in his special respect toward naqsbandî Sheikhs. At the same time, under the religious pressure of the Safavid dynasty some of the lranians were obliged to leave their country. The big passion of Akbar in one hand and the immigration waves of lranians, especially Sufis, poets and artists to the lndia, on the other hand,prepared the society for intellectual and artistic movements.ln fact, the naqsbandî traditions and ideas have travelled from Iran to the northern lndia. Bokhara played a great role in the circulation of beliefs and ethics of the naqsbandî order between Persia and India
Kilali, Miki. „La métamorphose d'Abd El-Kader. Expériences des emprisonnements en France (1848-1852)“. Electronic Thesis or Diss., Sorbonne université, 2023. https://accesdistant.sorbonne-universite.fr/login?url=https://theses-intra.sorbonne-universite.fr/2023SORUL083.pdf.
Der volle Inhalt der QuelleOur doctoral investigation studies the metamorphosis of Abd el-Kader, following his surrender in Algeria, from 1848 to 1852 during his imprisonment in France. This thesis aims to shed light on the transformation of the emir Abd al-Qadir still unknown to historiography, from the analysis of the main archives of Aix en Provence (ANOM) and various sources. The main axes of the study are the relations maintained by the emir with political, military, ecclesiastical protagonists, simple citizens, his intellectual and religious evolution nourished by his confrontation with French society which leads him to practice a Sufi Islam, the way in which the emir is perceived himself by his contemporaries : from the barbarian warlord to the man of peace and intercultural and inter-religious dialogue. We therefore attempt to question both a trajectory and perceptions
Chacal, Lyess. „De la vanité (ġurūr) dans Iḥyā’ ‘ulūm al-dīn (Revivification des sciences de la religion) d’al-Ġazālī (m. 505/1111)“. Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040030.
Der volle Inhalt der QuelleThis work explores the notion of vanity in Islam, or ġurūr, focusing on the major work of Abū Ḥāmid al-Ġazālī (d. 505/1111) Iḥyā ‘ulūm al-dīn. Our aim is to show how deception and illusion constitute a subject if not essential, at least underlying the ethics as discussed by Ġazālī. The analysis and the critical commentary on the three treatises of the Iḥyā’ enabled us to identify the key concepts and to highlight their interaction and the way in which they were articulated in this global "process" of the ġurūr. Different "actors" of the ġurūr have thus emerged such as the herebelow (al-dunyā), the Demon (al-Šayṭān) and the "ego" (al-nafs), each of them seeking to hinder the believer In his journey towards the hereafter. Our author has explored the vices and virtues of man in order to trace the way to an emancipation of all the blameable characters that can lead him to his loss. This thesis also shows how Ġazālī took advantage of his sources openly cited or not, perpetuating this theme of ġurūr in his own writings. Thus the known influence of al-Muḥāsibī (d. 243/857) and the less known or even ignored influence of al-Ḥakīm al-Tirmiḏī (d. 318/930) are dealt here by a synoptic comparison of their respective texts relating to the theme of ġurūr with the "Kitāb Ḏamm al-ġurūr" of the Iḥyā' in particular. This research also demonstrates the continuation of his writings in later writers such as Ibn al-Ǧawzī (d. 597/1201) and Ibn Qayyim al-Ǧawziyya (d. 750/1350) for example, both eminent figures of ḥanbalism