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1
Ghafoori, Ali Stockdale Nancy L. "Polemics in medieval sufi biographies." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/ark:/67531/metadc12127.
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Stenberg, Carl-Johan. "Religiös feminism och sufism : en hermeneutisk analys av sufisk teologi." Thesis, Uppsala universitet, Religionshistoria, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296208.
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Barcelos, Matheus Melo. "Caminhantes na senda reta : os santos mestres sufis da Andaluzia segundo os relatos de Ibn ʿArabī de Múrcia (Séc. XII e XIII E.C.) /." Assis, 2019. http://hdl.handle.net/11449/183527.
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Orientador: Ivan Esperança RochaBanca: Cecilia Cintra Cavaleiro de Macedo
Banca: Carlos Frederico Barboza de Souza
Resumo: O sufismo, conceito e paradigma acadêmico, conglomera algumas práticas e especulações místicas/esotéricas na religião islâmica. Tradicionalmente, encontrava-se já no momento da revelação corânica e no período de pregação de Muḥammad, sendo reelaborado e institucionalizado, ao longo dos séculos. Entre seus pensadores, Ibn ʿArabī de Múrcia, andaluz que viveu no século XII e XIII da Era Comum, foi ponto de referência, ao sistematizar esse aprofundamento em obras utilizadas por todo o mundo islâmico. Esta pesquisa intenta analisar a vida de santos muçulmanos andaluzes, empregando as hagiografias escritas pelo citado autor, contendo extratos biográficos de seus mestres, para, com isso, perceber como o autor propunha uma via sufi a seus discípulos, cujos modelos retomavam aqueles do Ocidente islâmico, em meados dos séculos XII e XIII E.C. Propõem-se, neste trabalho, uma abordagem histórica do movimento místico islâmico que influenciou um dos maiores mestres do sufismo, bem como uma análise das hagiografias islâmicas e do conceito de santidade do sufismo em Ibn ʿArabī
Abstract: Sufism, concept and academic paradigm, conglomerates mystical / esoteric practices and speculations in the Islamic religion. Traditionally, it was already present at the time of the Quranic revelation and in the preaching period of Muḥammad, being reworked and institutionalized over the centuries. Among its thinkers, Ibn ʿArabī of Murcia, Andalusian who lived in the twelfth and thirteenth centuries of the Common Era, was a point of reference when systematizing this deep understanding in works used throughout the Islamic world. This research seeks to analyze the life of Andalusian Islamic saints, using the hagiographies written by the mentioned author, containing biographical extracts of their masters, in order to understand how the thought and the Sufi way were organized in the Islamic West in the middle of the XII century and XIII EC. This work proposes a historical approach to the Islamic mystical movement that influenced one of the greatest masters of Sufism, as well as the proposition of an analisis of Islamic hagiographies and the concept of sanctity of Sufism in Ibn ʿArabī view
Mestre
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Ghafoori, Ali. "Polemics in Medieval Sufi Biographies." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc12127/.
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The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.
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Andersson, Tobias. "Den tidlösa sufismen : Om philosophia perennis föreställningar om sufism och islam." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-10166.
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Det västerländska intresset för sufism har under 1900-talet varit stort, liksom antalet böcker som har publicerats rörande ämnet, både inom och utanför den akademiska världen. Samtidigt har en fascination för islams esoteriska dimensioner kunnat påträffas bland flera konstnärer, poeter och intellektuella, vilka inte sällan varit befryndade med philosophia perennis och dess läror, som både inom och utanför de akademiska sammanhangen således har utövat ett visst inflytande. Följande studie inriktas dock på de mest framstående och uttalade företrädarna för philosophia perennis som under 1900-talet dragits till sufismen, med fokus på deras föreställningar och tolkningar av sufism och islam. Studiens syfte är att genom en textkritisk och idéhistorisk metod analysera kvalitativt utvalda skrifter av perennialister som ger uttryck för särskilda föreställningar och tolkningar av sufism genom att relatera dessa till teorier om orientalism, occidentalism, globalisering och modernitet. Detta utreds genom problemformuleringarna: Hur framställs och tolkas sufismen av företrädare för philosophia perennis? Varför framställs sufismen så? Vad finner företrädarna tilltalande i islam och sufism? Resultaten visar att perennialisterna anspelar på och använder de orientalistiska och occidentalistiska föreställningar som finns i både öst och väst vid presentationerna av islam och sufism, bland annat för att kritisera moderniteten och definiera sina egna ståndpunkter. Dessutom pekar resultaten vidare på att perennialismen både närts och influerats av modernitens allt mer påtagliga globalisering, även om de ofta reagerar polemiskt emot den. Utan att reducera 1900-talets philosophia perennis till enbart en anti-modernistisk idéströmning, fokuserar studien på dess relation till modernitet, globalisering, orientalism och occidentalism, enligt syftet att belysa perennialismens föreställningar om sufism, varför just islam tilltalar företrädarna samt vilka särskilda implikationer ovan nämnda faktorer genererar i deras föreställningar och tolkningar av sufism.
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Keeler, Annabel. "Persian Sufism and Exegesis:." Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504091.
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Harrak, Fatima. "State and religion in eighteenth century Morocco : the religious policy of Sidi Muhâ‚‹ammad B. #Abd AllaÌh 1757-1790." Thesis, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286115.
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Liebeskind, Claudia. "Sufism, sufi leadership and #modernisation' in South Asia since c.1800." Thesis, Royal Holloway, University of London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297169.
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Hendricks, Mogamat Mahgadien. "A translation, with critical introduction, of Shaykh °Alawåi al-Risåalah al-Qawl al-Ma `råuf fåi al-Radd `alåa man Ankara al-Tasawwuf: A kind word in response to those who reject Sufism." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/2152.
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Magister Artium - MAThe objective of this thesis was the translation of an original defence of Sufi practice titled "A Kind word in response to those who reject sufism" by Shaykh Aòhmad ibn Muòsòtafá °Alawåi. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh °Alawåi in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtihåad to validate and defend the Sufis and their practices was also reviewed.
South Africa
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Akash, Hussein Ali. "Die sufische Koranauslegung Semantik und Deutungsmechanismen der išārī-Exegese." Berlin Schwarz, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2815880&prov=M&dok_var=1&dok_ext=htm.
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Shayegh, Elham. "Sufism And Transcendentalism: A Poststructuralist Dialogue." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1373984875.
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Massoud, Sami 1962. "Sufis, Sufi ṯuruq̲ and the question of conversion to Islam in India : an assessment." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27956.
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The purpose of this thesis is to analyze the topoi found in various writings on the Indian subcontinent, which depict Muslim mystics, the Sufis, as responsible for the conversion, forced or peaceful, of non-Muslim Indians to Islam. Our analysis of various historiographical traditions produced in the Subcontinent between the eleventh and the twentieth centuries, will show that this image of Sufis qua missionaries is more the result of socio-political considerations (legitimization of imperial order; posthumous images of Sufis in the eyes of different folk audiences, etc.) than the reflection of historical reality. This thesis also examines the processes, most of them indirect, in which Sufis were involved and which on the long run led to the acculturation and to the Islamization of certain non-Muslim groups, thus opening the way for the birth and then consolidation of a Muslim identity.
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Tabandeh, Reza. "The rise of Ni‘matullāhī Shi‘ite Sufism in early nineteenth-century Qājār Persia : Ḥusayn ‘Alī Shāh, Majdhūb ‘Alī Shāh, Mast ‘Alī Shāh and their battle with Islamic fundamentalism." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14425.
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The fundamental question I have tried to answer in this thesis is how the Ni‘matullāhī masters were successful in reviving Ni‘matullāhī Sufism in Shi‘ite Persia during the early nineteenth century. This study investigates the revival of the Ni‘matullāhī Sufi order in Persia after the death of the last Indian Ni‘matullāhī master, Riḍā ‘Alī Shāh (d. 1214/1799) in the Deccan. Meticulous attention is given to the role of Ḥusayn ‘Alī Shāh (d. 1234/1818), Majdhūb ‘Alī Shāh (d. 1239/1823) and Mast ‘Alī Shāh (d. 1253/1837), who were the masters (quṭbs) of the Ni‘matullāhī order after Riḍā ‘Alī Shāh. The Ni‘matullāhī Sufi order flourished as a Persian Sufi order in 8th/14th century. During the Safavid era most of the Sufi orders in Persia became inactive or systematically suppressed. With the advent of the Safavids, the Ni‘matullāhī order moved to Hyderabad in India, and gradually became less important in the mystical milieu of Persia. After the fall of the Safavids, the revival movement of the Ni‘matullāhī order began with the arrival of the enthusiastic Indian Sufi master Ma‘ṣūm ‘Alī Shāh during the last quarter of the eighteenth century. Later Persian masters of the Ni‘matullāhī order in the beginning of the early nineteenth century solidified the order’s place in the mystical and theological milieu of Persia. Ma‘ṣūm ‘Alī Shāh and his disciples soon spread their mystical and ecstatic beliefs all over Persia. They succeeded in converting a large mass of Persians to Sufi teachings despite the opposition and persecution they faced from Shi‘ite clerics, who were politically and socially the most influential class in Persia. The clerics were able to turn the political powers against the Sufis to a certain extent, such that Āqā Muḥammad ‘Alī Bihbihānī, principal champion of this oppression, largely succeeded in his persecution of Ma‘ṣūm ‘Alī Shāh and his disciples. The question of the Ni‘matullāhī Sufis’ survival in Persia after Maṣūm ‘Alī Shāh is evaluated here by using the biographies and writings of later masters and modern scholars. The conclusion is reached that Ḥusayn ‘Alī Shāh, Majdhūb ‘Alī Shāh and Mast ‘Alī Shāh were able to consolidate the social and theological role of the Ni‘matullāhī order by reinterpreting and articulating classical Sufi teachings in the light of Persian Shi‘ite mystical theology.
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Hellqvist, P.-O. "Sufism inom den somaliska diasporan i Göteborg." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-13895.
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Al, Haq Shuja. "Sufism, and its development in the Panjab." Thesis, SOAS, University of London, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503455.
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Algashami, Abdulaziz Mohammed. "Al-Isharat Al-Saniyah Fi Ba 'd Ma 'ani al-Mabahith al-Asliyah by Abu'Abd Allah Muhammad Ibn 'Ali Al-Shutibi : investigation and annotation." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683076.
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Nilchian, Elham. "Sufi-romantic self loss : the study of the influence of Persian sufism on English romantic poetry." Thesis, University of Leicester, 2011. http://hdl.handle.net/2381/9909.
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This PhD thesis explores the influence of Persian Sufi Literature on the development of the concepts of self and Other in English Romantic-period prose and poetry. The thesis considers the notions of self, idealisation, and annihilation in the poetry of Percy Bysshe Shelley and George Gordon Byron as well as the Persian Sufi literature from which these Romantic poets have drawn their inspiration and influences. The Persian poets discussed include Hafez, Maulavi, and Nezami, whose works were translated and adapted by the eighteenth-century scholars such as William Jones and Isaac D‘Israeli. The thesis presents a comparison between the two schools of thought, Lacanianism and Sufism, in order to pave the way for a comparative analysis of Sufi and Romantic conceptions of the self and Other. The thesis then goes on to discuss a range of representations of the Orient in the pre-Romantic era, including the translations and adaptations rendered by eighteenth-century Oriental scholars such as Jones and D‘Israeli. Finally the thesis focuses on the influence of Persian literature on the works of Shelley and Byron. An attempt is made in these chapters to explore the extent to which the Romantic subject‘s desire for union with the ideal Other is made possible through idealisation of and dissolution in the Other, first in the literary historical context of the Sufi tradition, and secondly in the framework of the theoretical models in Lacanian psychoanalysis. In order to analyse the concepts of self and Other in their Romantic and Sufi contexts the thesis invokes Lacan‘s discussion of supplementary jouissance and sublimation. These Lacanian formulae prove helpful in analysing the path the Romantic subject pursues toward perfection and his desire for a return to the primal state of unity which is possible through dissolution in the ideal(ised) Other.
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Çizmeci, Hasret Esra. "Performing Sufi living in contemporary Turkey." Thesis, University of Roehampton, 2015. https://pure.roehampton.ac.uk/portal/en/studentthesis/performing-sufi-living-in-contemporary-turkey(59574094-961b-4ff2-9644-2e35a2c9b999).html.
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In 1925, Mustafa Kemal Atatürk, the founder of the Turkish Republic, at the beginning of the Republican Era of Turkey, passed a series of decrees that prohibited the production and maintenance of Sufi lodges in Turkey and the practices of Sufi şeyhs and dervishes. This legal act was part of Atatürk’s social reforms that were designed to convert the newly found Republic of Turkey into a secular, modern state. Atatürk believed that Sufi dervish lodges should be closed immediately in order to transform the long-existing religious Ottoman culture into a rapidly evolving intellectual culture educated through Western scientific knowledge. This project examines how, despite legal restrictions prohibiting Sufi lodge production, devotees continue to create space for their devotional living in present-day Turkey. Through extensive field research in Sufi communities, this project investigates how Sufi religious practices are maintained, adapted, mobilized, and empowered through embodied acts of Sufi followers. Using Dwight Conquergood’s concept of “dialogic” performance, I analyze the ritual and everyday life experience of Sufi devotees in a variety of temporary and permanent sacred spaces through my coperformative witnessing. I argue in this study that the multifaceted urban Sufi devotional living in contemporary Turkey may be discerned most vividly by analysis of production of Sufi sacred spaces, the performance of Sufi rituals, and embodiment of Sufi beliefs and values in everyday life in a variety of urban commercial sites such as museums and cultural centers and private houses and apartment buildings converted to Sufi lodges. With their embodied acts, devotees revive, reformulate, expand, and mobilize Sufism as a way of living that is a synthesis of secular and religious values of the Turkish state.
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Muhaya, Abdul. "Maqāmāt (stations) and aḥwāl (states) according to al-Qushayrī and al-Hujwīrī : a comparative study." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69631.
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This thesis is a study of the doctrine of maqamat (stations) and ahwal (states), the crucial doctrine of sufism, as described in two different books, al-Risalah al-Qushayriyah and Kashf al-Mahjub, by two different masters of Sufism: one Sunni-Shafi'i, al-Qushayri, the other Sunni-Hanafi, al-Hujwiri. After introducing their positions in the history of sufism, the thesis examines their backgrounds as well as their mystical inclinations. The thesis then analyzes al-Qushayri's and al-Hujwiri's doctrine of maqamat and ahwal through a comparison of concrete examples found in the two books. Through this comparison, the thesis attempts to show the differences and the similarities of their concepts of maqamat and ahwal. The conclusion discovers that the differences which appear in al-Qushayri's and al-Hujwiri's views concerning identification of a virtue as a state or a station pertain to theoretical differences only.
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Green, Nile Spencer. "The Sufi saints of Awrangabad : narratives, contexts, identities." Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269559.
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Jeffery, Isobel Jane. "The contemporary influences of Muhyiddin Ibn #Arabi in the West : the Beshara School and the Muhyiddin Ibn #Arabi Society." Thesis, University of Exeter, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272997.
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Idrīs, Idrīs Maḥmūd. "Maẓāhir al-inḥirāfāt al-ʻaqadīyah ʻinda al-Ṣūfīyah wa-atharuhā al-sayyiʼ ʻalá al-ummah al-Islāmīyah /." al-Riyāḍ : Maktabat al-Rushd : Sharikat al-Riyāḍ, 1998. http://books.google.com/books?id=9hTkAAAAMAAJ.
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Lizzio, Kenneth Paul. "Saving Grace: Saqshbandi Spiritual Transmission in the Asian Sub-Continent, 1928-1997." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/270114.
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This dissertation is an ethnohistorical study of an Afghan branch of the Naqshbandiyya/Mujaddidiyya order, the Saifiyya. The problem this study addresses is how the Saifiyya order is able to sustain and perpetuate itself over time. Recent historical studies attribute the survival of the orders to official patronage or an ability to adapt, in a variety of ways, to changes in the social and political environment. These analyses, however, stress mainly adaptation to social change. Few scholars have examined how social forces interact with spiritual practice such that the order remains the same in important respects. Because the reason for this oversight is chiefly methodological, this study uses broader methods, combining textual analysis with participatory field work. The Saifiyya identity is informed mainly by the renowned Naqshbandi religious reviver of the seventeenth century, Ahmad Sirhindi. Sirhindi preached the inseparability of shari'a and tarīqa and the continued validity of taqlīd or imitation of Islamic norms accumulated in the first ten centuries of Islam. Beginning in the eighteenth century, however, many spiritual heirs of the Naqshbandiyya rejected taqlīd, in order to address the social crises overtaking the Asian sub-continent. For some, reform eventually led to outright rejection of mysticism. In Afghanistan, government efforts to modernize prompted lineal Mujaddidiyya shaikhs to adopt political Islam, a strategy that similarly led to a loss of its mystical fimction. By contrast, the Saifiyya branch of the order continues to adhere to taqlīd. Until recently, the relatively stable society of northern Afghanistan was conducive to this approach, because it was somewhat removed from the social crises affecting the subcontinent and Afghanistan's urban areas. The result has been the preservation of a powerful baraka embodied in the order's shaikh, Saifur Rahman. Although forced to relocate to Pakistan, the Saifiyya order thrives, despite the presence of anti-mystical reform movements there. Saifiir Rahman attracts a growing number of disciples with the ecstatic and transforming power of his baraka. While the order's success is due partly to its ethnic and linguistic compatibility with the region, more than anything, it is the Pir's baraka that explains the order's growing social appeal today.
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Silva, Filho Mário Alves da. "A mística islâmica em Terræ Brasilis: o sufismo e as ordens sufis em São Paulo." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1871.
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This research has, by scope, to present Tasawwuf (Arabic word that refers to mysticism and Islamic esotericism), known in the West as Sufism and discuss their presence in Brazil in general, specifically in Sao Paulo. Our aim is to try to discuss the presence of Sufism in our country, taking stock of the relationship between the Muslim Sufis with the communities in which they live. We will attempt to demonstrate the presence of Sufism and Sufi orders since the time of slavery to present day. Pointing the presence of Sufi orders that exist today in Sao Paulo. Sufism is a very current issue, being necessary to know and understand it. We see daily the critical irascible behavior of some Muslim communities, but little or no news about Sufism and its active role in Islamic communities, especially as a counterpoint to his irascible behavior pointed. This gap is what we will try to fill. We will discuss Sufism by an exclusively Muslim bias, ie , completely inserted in the universe of Islam. The research will consist of free observing Sufi Orders and open interviews of those responsible for them. We were able to identify nine Sufi Orders in Sao Paulo, and seven of them were described
Esta pesquisa tem, por escopo, apresentar o Tasawwuf (palavra árabe que designa o misticismo e esoterismo islâmicos), conhecido no Ocidente como Sufismo e discutir a sua presença no Brasil no geral e em São Paulo especificamente. Nosso objetivo é tentar discorrer sobre a presença do Sufismo em nosso país, fazendo um balanço da relação entre os muçulmanos Sufis com as comunidades em que estão inseridos. Tentaremos demonstrar a presença do Sufismo e de Ordens Sufis desde a época da escravidão até os dias atuais. Apontando a presença das Ordens Sufis que existem em São Paulo hoje. O Sufismo é um assunto bastante atual, sendo necessário que se o compreenda e o conheça. Vemos críticas diárias ao comportamento irascível de algumas comunidades muçulmanas, porém pouca ou nenhuma notícia sobre o Sufismo e seu papel atuante nas comunidades islâmicas, especialmente como contraponto ao seu comportamento iracundo apontado. Esta lacuna é que tentaremos preencher. Abordaremos o Sufismo por um viés exclusivamente muçulmano, ou seja, completamente inserido no universo do Islã. A pesquisa constará de observação livre das Ordens Sufis e entrevistas abertas dos responsáveis por elas. Foi-nos possível identificar nove Ordens Sufis em São Paulo, sendo que sete delas foram descritas
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Gray, William. "The influence of Sufism on the works of Doris Lessing." Thesis, University of Ulster, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.414016.
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Taffazoli, Parasto. "Khomeini and Sufism : Ayatollah Khomeini’s influence on the oppression against Sufi Orders in the Islamic Republic of Iran." Thesis, Stockholms universitet, Statsvetenskapliga institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-106476.
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Since the 1979 Islamic revolution in Iran many Shia Sufi Orders, who are religious groups that exercise the mystical and spiritual elements of Shia Islam, have been forced to exile due to oppression from the government. The largest Sufi Order, The Nematollahi Soltan Alishahi Gonabadi are still in the country, but are oppressed by the Islamic regime; From an arson attack in central Tehran in 1980; The Iranian government being blamed to have imprisoned 11 members of the Soltan Alishahi Order for peaceful activities in 2013 (HRW, 2013); To the odd arrests and physical abuses of the Order’s members in March 2014. The oppression against this Sufi Order has thus been continuing in the Republic, although it is in contradiction to the written documentations that have been declared in the constitution. Ayatollah Khomeini’s view on Sufism may be a reason to why the Sufi Orders today are oppressed and not perceived as formal citizens of the Republic, since it is his ideology as the founding father and the Supreme Leader that is the map the Republic governs through. The definition of who is a formal citizen in Iran goes under Article 12, 13 and 41; where The Soltan Alishahi Order are members of the Twelver Shia Religion, can be understood as with regard to their treatment by the Iranian government, neither formal nor approved citizens in the eyes of Islamic Republic. A critical discourse analysis have been made from the 21 volume anthology of Khomeini’s speeches, messages, interviews, decrees, religious permissions and letters that are texts written by Khomeini himself. The contexts of the words ‘Sufi’, ‘Dervish’, ‘Gnostic’ and ‘Mystic’ have been the focal point, which are extended words of Sufism.From the result found, it is evident that Khomeini’s perception of Sufism could be a possible reason to why Sufi Orders are oppressed; the words ‘Sufi’ and members of Sufi Orders ‘Dervishes’ are negatively described by Khomeini, whilst ‘Gnostic’ and ‘Mystic’ is almost in every case associated with positive ways of approaching God and Islam. This linguistic distinction by Khomeini can therefore be based upon on a personal hostile stance against Sufism and Sufi Orders, which in turn outflows into the Islamic Republic and the Islamic government of Iran
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Nizami, Moin Ahmad. "Reform and renewal in South-Asian Islam : the Chishti-Sabris in 18th-19th c. North India." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609309.
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Wirkala, Rita. "Huellas del pensamiento sufí en el Libro de buen amor del Arcipreste de Hita /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/15471.
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Yunis, Leandra Elena. "Êxtase, poesia e dança em Rumi e Hafiz." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8159/tde-12092013-150820/.
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O êxtase místico costuma ser estudado a partir da análise de rituais de incorporação, possessão de espiritos, transe de curanderia e outros processos que não raro envolvem música para propiciar estados alterados de consciência. Considerando que os rituais sufis integram música, dança e poesia com propósito extático, este trabalho aborda a relação entre a poesia e a dança mística em Rumi e Hafiz, propondo uma metodologia que utiliza noções de linguagem da dança para a análise de poemas.The mystical ecstasy is usually studied from the analysis of rituals of incorporation, possession of spirits, trance curanderia and other processes that often involve music to provide altered states of consciousness. Whereas Sufi rituals integrate music, dance and poetry with purpose ecstatic, this work addresses the relationship between poetry and mystical dance in Rumi and Hafiz proposing a methodology that uses notions of dance language for analyzing poems.
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Cromberg, Monica Udler. "Individuação espiritual e hermenêutica imaginal: Henry Corbin, leitor de Heidegger." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-03122015-143655/.
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A presente tese focaliza a questão da individuação espiritual na obra de Henry Corbin, valendo-se de pontos da obra de Heidegger que iluminam essa questão. Heidegger foi um dos filósofos que mais influenciaram Corbin, sendo que este foi o primeiro tradutor de Heidegger para o francês. No entanto, não é o propósito da tese demonstrar essa influência, embora muitas vezes o faça. O que importa é se valer das idéias de Heidegger que parecem equivaler às de Corbin, para ajudar-nos na anãlise da questao do exílio e da individuação. Conceitos de Heidegger tais como hermenêutica, fenomenologia, o Dasein, o Ser, a Superação da Metafísica, o Impessoal (das Man), a decisão pela Autenticidade, pelo ser si-mesmo mais próprio, colocam-se em cena ao longo da tese para colaborar com o aprofundamento da compreensão da individuação espiritual em Corbin. Parto da questão do exílio da alma em Corbin e nos místicos que este representa, tentando primeiramente levantar a etiologia de tal exílio, de tal disjunção alma-mundo. Para isso, lanço mão não só de Heidegger, mas também de Husserl, que foi bastante importante para Corbin. Em seguida, abordo, a partir da hermenêutica e da fenomenologia, a noção de imaginal e de hermenêutica espiritual, que equivale a uma interiorização e a uma integração do mundo na alma. Para isso, valho-me das noções de tempo e espaço na mística oriental de Corbin assim como na filosofia de Heidegger. O percurso desta primeira parte vai do exílio da alma no mundo do espaço quantitativo ao mundo vivido na alma, ou seja, a perspectiva da saída do exílio enquanto um retorno ao mundo da alma. A segunda parte, aborda o conceito de alma em Corbin e na mística sufi, que possui um caráter dual e pressupõe o conceito de anjo do sufismo, assim como o de Pessoa, que foi herdado por Corbin de Berdiaev, para então justapô-los ao conceito de Dasein de Heidegger e a verificação dos pontos onde os conceitos de Dasein e de Pessoa se encontram e se equivalem. A ideia de personalismo e autenticidade contrapõe-se em ambos autores ao nihilismo e ao Impessoal que oprime o homem moderno e o atira no exílio. Esta crise é apresentada na tese como um mundo sem alma assim como um mundo onde prevalece o esquecimento do ser, sendo que as indicações de superação de Heidegger e Corbin apontam para direções similares e às vezes complementares. A saída do Exílio tem como condição a tomada de consciência das consequências da despersonalização do mundo, do empobrecimento espiritual, e do perigo que o homem está correndo de desaparecer enquanto homem, enquanto Pessoa. A superação da crise, o retorno à casa, aparece em ambos ligada à capacidade de desconstrução de qualquer objetivação e na neutralização do caráter reificador e dominador do pensamento, que concorrerão para a reintrodução do transcendente, do inabarcável e misterioso, do espiritual na cotidianeidade e na visão de mundo do homem moderno.This thesis focuses the question of spíritual individuation in Henry Corbin1s work, using the parts of Heideggers work which throw light on this question. Heidegger was one of the philosophers which most influenced Corbin, who was the first translator of Heideggers work in french. Nevertheless, it is not the purpose of this work to demonstrate this influence, although it becomes evident along the thesis. What matters here is is to take Heideggers ideas that seem to match to Corbins in order to help us in the analisis of the question of exile and of individuation. Heideggerian concepts such as hermeneutics, phenomenology, the Dasein, Being, the overcoming of metaphysics, the Impersonal (das Man), the will to authenticity to be one\'s very self, are employed throughout the thesis, so as to contribute to a better understanding of spiritual individuation in Corbin\'s philosophy. I take as my starting point the subject of the exile of the soul in both Corbin and the mystics whom he represents, first of all by attempting to trace the etiology of this exile, this disjunction between soul and world. To that end, I avail myself not only of Heidegger\'s philosophy, but also that of Husserl, which had a great deal of influence on the work of Corbin. I then address, with the help of hermeneutics and phenomenology, the concepts of imaginal and spiritual hermeneutics, which is equivalent to the interiorization and integration of the world into the soul. To that purpose, I utilize the notions of time and space in the oriental mysticism of Corbin and in Heidegger\'s philosophy. The first part then covers the trajectory of the soul from its exile in the world of quantitative space back to the lived world of the soul; in other words, the way of exile as a return to the soul-world. The second part covers both the concept of soul in Corbin and in Sufi mysticism, wich possesses a dual character and in Sufism pressuposes the concept of \"angel\", and that of Person, which Corbin inherited from Berdiaev, with the intention of contrasting these concepts with Heidegger\'s Dasein and verifying where they meet and are the same. In both authors, the ideas of personalism and authenticity are put in opposition to ninhilism and the Impersonal which oppresses man in the modern world and casts him into exile. In the thesis, this crisis is described in terms of a world devoid of soul, a world where the soul has been forgotten, and what Corbin and Heidegger appoint as the way to overcome it are many times similar and sometimes complementary. The way out of Exile has as its condition the awareness of the consequences of the de-personalization of life, of spiritual empoverishment, and of the risk man runs of diassappearing as man, as a person. In both Heidegger and Corbin, the overcoming of the crisis, the return home, is associated with the capability of desconstructing any sort of objectification and of neutralizing the reifying and imposing character of thought, which will collaborate with the re-introduction of the transcendent, the unfathomable, and the mysterious in the daily life and world view of modern man.
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Paterson, Hilary. "The symbolic significance of the ghaita as used in Moroccan Sufism." Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/8145.
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Includes bibliographical references (leaves 68-71)....a serendipitous discovery of the Aissawa Order of Morocco ... lead me to become interested in the music of Morocco and particularly the use of oboes by the people of that country. I had already heard recordings of the Master Musicians of Jajouka, another Moroccan group who uses oboes, but saw that this group is already very well documented, and hoped that a study of the Aissawa would be more interesting because of their relative obscurity. They are a particularly interesting group because they are one of the few Sufi Orders that use the ghaita in their spiritual ceremonies (even though it is used widely as a secular ceremonial instrument), and this fact tempted me to explore the importance of the instrument to the group.
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Andersson, Ulrika. "Hjärtats väg – levande sufism som religionsdidaktisk utgångspunkt i undervisningen om islam?" Thesis, Malmö högskola, Lärarutbildningen (LUT), 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-30859.
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Syftet med detta arbete är att undersöka vilka uttryckssätt den mystiska folkfromheten inom islam, sufismen, kan ha och om undervisning om den kan bidra till en mer allsidig bild av islam i den svenska kontexten. Med det hermeneutiska förhållningssättet som utgångspunkt har dels en läromedelsanalys och dels en fallstudie genomförts. Läromedelsanalysen behandlar i vilken omfattning och på vilket sätt sufismen presenteras i läroböcker som används i grundskolans senare år samt i gymnasiet. Fallstudien bygger på både deltagande observationer samt kvalitativa intervjuer i en sufiorden.Läromedelsanalysen visar att sufismen knappt behandlas i läroböckerna. Den bild som ges av sufismen är en historisk sufism där det religiösa utövandet inte beskrivs. Fallstudien visar att den sufism som utövas inom sufiorden är en levande sufism som inte beskrivs i undervisningen idag.Den slutsats som kan dras av undersökningen är att den levande sufismen mycket väl kan användas i ett didaktiskt syfte för att visa en mångfald inom islam.
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Galin, Müge. "The path of love : Sufism in the novels of Doris Lessing /." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343749371.
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Gatling, Benjamin. "Post-Soviet Sufism: Texts and the Performance of Tradition in Tajikistan." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1345143093.
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Dreher, Josef Ibn Qasi. "Das Imamat des islamischen Mystikers Abūlqāsim Aḥmad ibn al- Ḥusain ibn Qasī (gest. 1151) : eine Studie zum Selbstverständnis des Autors des "Buchs vom Ausziehen der beiden Sandalen" (Kitāb Halʻ an-naʻlain) /." Bonn, 1985. http://bibpurl.oclc.org/web/19656.
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Mulyati, Sri. "Sufism in Indonesia : an analysis of Nawawī al-Banteni's Salālim al-Fuḍalāʾ." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26014.
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This thesis is an attempt to understand the views of Nawawi al-Banteni on the subject of Sufism, especially as they appear in his work Salalim al-Fudala', commentary on the Hidayat al-Adhkiya' ila Tariq al-Awliya' of Zayn al-Din al-MalibariBy observing the existence and the development of Sufism in Indonesia and the career of Nawawi al-Banteni the thesis tries to achieve a better understanding of his contribution in the field. Earlier studies have tended to discuss him and his works in general, whereas this study concentrates more specifically on al-Banteni's Sufi thought through his comments on the subject.
Another question that is raised is that of Nawawi al-Banteni's originality in his commentary on the Hidayat al-Adhkiya' of al-Malibari. Finally, the important point is made that Nawawi does not seem to have been influenced by either heterodox or pre-Islamic concepts, which were relatively powerful in Indonesia of his day. On the other hand he had a great influence on the people or his country, especially in his home town Banten, in terms of the development of both nationalism and Islamic education in Indonesia.
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Ogunnaike, Oludamini. "Sufism and Ifa: Ways of Knowing in Two West African Intellectual Traditions." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845406.
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This dissertation examines and compares the epistemologies of two of the most popular West African intellectual traditions: Tijani Sufism and Ifa. Employing theories native to the traditions themselves and contemporary oral and textual sources, I examine how these traditions answer the questions: What is knowledge? How is it acquired? And How is it verified? Or more simply, “What do you know?,” “How did you come to know it?,” and “How do you know that you know?” After analyzing each tradition separately, and on its own terms, I compare them to each other and to certain contemporary, Western theories.
Despite having relatively limited historical contact, I conclude that the epistemologies of both traditions are based on forms of self-knowledge in which the knowing subject and known object are one. As a result, ritual practices that transform the knowing subject are key to cultivating these modes of knowledge. Therefore I argue that like the philosophical traditions of Greek antiquity, the intellectual or philosophical dimensions of Tijani Sufism and Ifa must be understood and should be studied as a part of a larger project of ritual self-transformation designed to cultivate an ideal mode of being, or way of life, which is also an ideal mode of knowing. I further assert that both traditions offer distinct and compelling perspectives on, and approaches to, metaphysics, ontology, epistemology, psychology, and ritual practice, which I suggest and begin to develop through comparison.African and African American Studies
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Ghofrani, Shayesteh. "Comparative analysis of wilāya in the formative period of Shiʿism and Sufism." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/19714.
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This thesis looks at the development of the concept of wilāya within the formative period of Sufism and Shiʿism particularly the period between the 2nd/8th and the 4th/10th centuries. The purpose of this research is to study the similarities and differences in the understanding of wilāya within both Shiʿism and Sufism so as to shed a light on their shared worldviews. The texts considered here deal with the subject of wilāya in a variety of ways. Some deal with this subject in a fragmented manner whereas others provide a systematic understanding of the concept. Whatever the manner of discussion, these texts link wilāya clearly with significant doctrinal aspects such as the idea of authority and communal identity. Within Shiʿism the research starts with Kitāb Sulaym by Sulaym b. Qays al-Hilālī (d. ca. 145/762 and 160/780) in which wilāya mainly appears as a justification for legitimizing the political authority of ʿAlī (d. ca. 40/661). Kitāb al-Īḍāḥ by Faḍl ibn Shādhān al-Nishābūrī (d. ca. 260/873-4) just like its predecessor, discusses wilāya within the political domain but introduces the idea of knowledge tied up with the concept of wilāya. This link between knowledge and wilāya remains a hallmark for both Shiʿism and Sufism throughout the formative period. The last two Shiʿi texts, Kitāb al-Maḥāsin of Aḥmad al-Barqī (d. 274/888 or 280/894) and al-Kāfī of al-Kulaynī (d. 328/939-40 or 329/940-1) link the concept of wilāya with the aspect of primordial covenant and pre-eternal existence. With al-Kulaynī, the concept of wilāya becomes central to the understanding of the Shiʿi faith and the cosmological understanding of the imām. Within Sufism, al-Kharrāz’s (d. 285/892 or 286/899) Kitāb al-Ṣidq provides the first and the most basic hierarchy of the awliyāʾ. After al- Kharrāz, Sahl al-Tustarī’s (d. 283/896) commentary of the Qur’an, Tafsīr al-Tustarī, treats wilāya in a fragmented manner yet linking the concept with the idea of emanation and primordial covenant in much the same manner as al-Barqī’s Kitāb al-Maḥāsin. With Sīrat al-Awliyāʾ of al-Tirmidhī (d. 318/936 or 320/938), wilāya eventually becomes systematically established within early Sufism, initiating a controversial dimension of wilāya vis-à-vis prophecy. All these texts within Shiʿism and Sufism are eventually compared within the aspects of wilāya, which are political authority, religious duty, love and faith, spiritual inheritance, knowledge, elect community, primordial covenant, creation and emanation and spiritual hierarchy.
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McGregor, Richard J. A. "The Shādhiliyya in Tunis : prayer and brotherhood." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68119.
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This thesis is concerned with the Shadhiliyya Sufi Order as it is found in Tunis. The work discusses the development of the Order and the role of its central institution (the zawiya) in a modern setting. The largest part deals with the ritual prayer of the Order--in particular the ahzab (s.hizb). In dealing with both the ritual/experiential context, and the literary content and form of the prayers, the intention is to bring to light the significance of the ahzab, and to begin to accord them their proper place in the study of Sufism.Research is based on historical sources, manuals and prayer books of the Shadhiliyya, and the personal observations of the author. A translation of the Arabic "Hizb al-Kabir" is given in the appendix.
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Karār, ʻAlī Ṣāliḥ. "al-Ṭarīqah al-Idrīsīyah fī al-Sūdān." Bayrūt : Dār al-Jīl, 1991. http://books.google.com/books?id=DQbYAAAAMAAJ.
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Leite, Sylvia Virginia Andrade. "Simbolismo, o elo perdido: estudo da Ciência das Letras no sufismo." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-03022010-152438/.
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No mundo ocidental moderno [com o perdão pela generalização, e sem deixar de levar em conta as raríssimas exceções que se engajam em um movimento contrário], convivemos com o confronto entre duas posições opostas e aparentemente excludentes. De um lado, a crença em um Deus que rege o mundo material, mas com o qual esse mundo não interage, tendo em vista a sua condição de absoluto e inatingível. Do outro, a convicção racional de que só é aceitável cientificamente aquilo que se consegue comprovar materialmente o que, em tese, nega a existência de uma instância divina, confinando-a ao plano do imaginário. Esta tese propõe um resgate das instâncias intermediárias entre os mundos invisível e visível como forma de recuperar a integridade do pensamento e da vida do homem de nosso tempo. Baseia-se, para isso, no estudo da Ciência das Letras o sistema simbólico adotado pelo sufismo (ta½awwuf), ou mística islâmica, que converte as realidades espirituais em símbolos compreensíveis aos seres humanos e na idéia de imaginação, ou faculdade imaginal, que é a capacidade de realizar essa integração.In the modern occidental world, with rare exceptions that are located primarily in currents of Philosophy, Psychology, Mysticism and Physics, we face a confrontation between two opposite and apparently contradictory positions. On one side, the belief in a God which reigns the material world, but with whom this same world does not interact due to this Gods condition of absolute unattainability. On the other side, the rational conviction that the only scientifically acceptable facts are the ones that can be materially proved which, theoretically, denies the existence of a divine instance, confining it to the imaginary ground. This thesis proposes a recapture of the intermediary instances between the visible and the invisible worlds as a way to recuperate the integrity of contemporaneous mans thought. Thus this work is based in the study of the Science of Letters, the symbolic system adopted by Sufism (ta½awwuf) or Islamic esotericism, which converts the spiritual realities in symbols that are comprehensible for human beings, and also in the idea of an imaginal world, that shelters this passage.
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Machado, Beatriz Barcellos. "A trama e a urdidura - um ensaio sobre educação a partir do encantamento." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-16082011-142957/.
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Este trabalho recupera elementos do Sufismo via mística originalmente islâmica , nota- damente da obra de Ibn \'Arabî, e busca inseri-los no contexto da sociedade e do pensa- mento atuais a fim de pensar as primeiras linhas de um modelo pedagógico voltado para a singularidade e a cidadania.The present paper brings back subjects found in Sufism, especially the works of Ibn \'Arabî, and tries to integrate them into the context of present society and contemporary thought, in order to sketch the first lines of a pedagogical model directed towards singularity and citizenship.
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Hanif, Mohammad A. [Verfasser], and Rüdiger [Akademischer Betreuer] Seesemann. "Debating Sufism : The Tijāniyya and its Opponents / Mohammad A. Hanif ; Betreuer: Rüdiger Seesemann." Bayreuth : Universität Bayreuth, 2018. http://d-nb.info/1191258807/34.
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Dahnhardt, Thomas Wolfgang Peter. "Change and continuity in Naqshbandi Sufism : a Mujaddidi branch and its Hindu environment." Thesis, SOAS, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391713.
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Abuali, Eyad. "The genesis of Kubrawi Sufism : a study of Majd al-Din al-Baghdadi." Thesis, SOAS, University of London, 2017. http://eprints.soas.ac.uk/24952/.
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Saeed, Muzammil. "Sufism and its representation in Urdu press of South Punjab, Pakistan (2001-2005)." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0076.
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Le soufisme, la facette spirituelle de l'Islam, a un grand impact sur les valeurs sociales, religieuses, politiques et culturelles de la partie sud du Punjab, au Pakistan. Ce mouvement de mysticisme islamique a émergé de l'Irak aux tout premiers jours de l'Islam comme une pratique qui a donné une fondation solide pour la connaissance spirituelle et le débat intellectuel. Il est devenu un mouvement institutionnel dynamique à partir du 12ème siècle, et au 13ème siècle, il a créé des bases solides dans le sud du Pendjab dont la pérennité peut être notée jusqu'aujourd'hui. Cette institution a servi les gens sans distinction de religion et elle s'est illustrée dans la conduite morale et la tolérance religieuse. Voilà pourquoi, dans le récent scénario de l'extrémisme islamique, le soufisme est devenu le point focal de débats dans les médias. Le gouvernement du Pakistan a créé aussi le «Conseil consultatif soufi» pour contrer l'idéologie du terrorisme. En outre, ces derniers temps, lorsque les technologies ont fait du monde un village planétaire en raison de ses modes ultra-rapides de transport et de diffusion, le rôle des médias a été considéré comme un outil efficace de communication de masse et la propagation contre le terrorisme. En mettant l'accent sur l'importance du soufisme et des médias dans la situation actuelle pathétique de l'intolérance religieuse, le but de ce travail est de contribuer aux études contemporaines des médias et de la religion en présentant l'analyse de la presse populaire en ourdou du sud du Pendjab, au Pakistan, sur les publications soufies. Pour ce travail de recherche, nous avons analysé l'histoire du soufisme, son développement et ses réalisations dans le sud du Pendjab, et de la culture soufie récente dans la région. Nous avons aussi étudié la relation entre les médias et la religion, puis les publications soufies de grands journaux en ourdou pour examiner le thème et la fréquence des publications, des reportages, des articles, des photos et de la publicité. Nous avons également mené l'enquête parmi les étudiants de sciences religieuses des madrassas et de l'université publique pour connaitre l'impact des journaux en ourdou concernant le soufisme. En un mot, les resultats de notre recherche ont demontre la pénétration profonde du soufisme dans la région et le rôle vital de presse en ourdou du sud Punjab dans la promotion des croyances, rituels et pratiques soufis parmi les masses à travers leurs publications. En outre, les resultats de I'enquête ont révélé que les enseignements et la poésie soufis inspirent la majorité des sectes religieuses du Pakistan comme les Ahl-e-Hadith, les Barelvis, les Deobandies, et les Chiites. Cependant, les rituels et les pratiques du soufisme sont acceptés seulement par les Barelvis des madrassas et I'université publique; tandis que I'interêt pour les rituels soufis se trouve dans une certaine mesure parmi les étudiants universitaires d'autres sectes. On a aussi constate que la majorite des répondants des madrassas comme de I 'université publique, n'était pas satisfaite avec les publications sur le soufisme des journauxSufism, the spiritual facet of Islam, has a great impact on social, religious, political and cultural values of the Southern part of Punjab, Pakistan. This movement of Islamic mysticism emerged from Iraq in very early days of Islam as a practice of self-awareness that further transformed in a concrete foundation for spiritual knowledge and intellectual debate to its seekers and followers. Later, it converted into a dynamic institutional movement in the 12th century, and in the 13th century this movement had established firm grounds here, in South Punjab, whose continuation can be noted hitherto. This institution served people, irrespective of their religion, and has a great history of moral conduct and religious tolerance. That is why, in the recent scenario of Islamic extremism, Sufism has become the focal point of media debates, and the Government of Pakistan also formed 'Sufi Advisory Council' to counter the ideology of terrorism. Moreover, in recent days when the technologies have made the world a global village due to its ultra-fast modes of transportation and broadcast, the role of media is considered as an effective tool of mass communication and propagation against terrorism. Ocusing on the importance of Sufism and media in current dismal situation of religious intolerance, the purpose of this work is to contribute to the contemporary studies of media and religion by presenting analysis of popular Urdu press of South Punjab, Pakistan regarding Sufi publications. For this research work, we analyzed the history of sufism, its development and achievements in South Punjab, and recent Sufi culture in the region. Moreover, we studied the relationship of media and religion and then investigated Sufi publications of leading Urdu newspapers to examine the theme and frequency ofpublications, news stories, articles, photos, and advertisement. Further, we conducted a survey among the students of religious studies of madrassas and regional public university to know the impact of Urdu newspapers regarding Sufism. In a nutshell, the results of our research exposed deep penetration of Sufism in the region and vital role of Urdu press of South Punjab in promoting Sufi beliefs, rituals and practices among the masses, through their publications. In addition, the results of the survey revealed that Sufi teachings and poetry inspired the majority of all religious sects of Pakistan namely Ahl-e-Hadith, Barelvis, Deobandi, and Shia. However, the rituals and practices of Sufism are accepted only in Barelvis of both institutions, madrassas and the regional public university; whereas affection for Sufi rituals is found, in some extent, among the university students of other sects. Moreover, the majority of respondents, from both sides of religious students of madrassas as well the public university, demonstrated their dissatisfaction with the Sufi publications of newspapers
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Hanif, Mohammad Ajmal [Verfasser], and Rüdiger [Akademischer Betreuer] Seesemann. "Debating Sufism : The Tijāniyya and its Opponents / Mohammad A. Hanif ; Betreuer: Rüdiger Seesemann." Bayreuth : Universität Bayreuth, 2018. http://d-nb.info/1191258807/34.
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Al-Obeid, Walid. "Author, indeterminacy and interpretive communities : the case of Hayy Ibn Yaqzan." Thesis, University of Nottingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.298991.
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Quay, Michelle Marie. "'God does not regard your forms' : gender and literary representation in the works of Farīd al-Dīn 'Aṭṭār Nīshāpūrī." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/273358.
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Studies on gender in medieval and modern Sufism have tended to posit two extremes: Sufism as an oasis for women, away from the strictures of ‘orthodoxy,’ or Sufism as a haven for misogynistic views of women as temptations, distractions, and necessary evils. However, these simplistic characterisations cannot encompass the full range of the evidence, as we find many positive representations of women, and indeed female saints, alongside brutal anti-woman declarations. This study attempts to nuance these prevailing characterisations of medieval depictions of gender by providing further evidence of Sufi attitudes towards women and femininity. It does so via a comprehensive consideration of a prominent Persian Sufi poet, Farīd al-Dīn ‘Aṭṭār, in the context of select Persian and Arabic hagiographies, Qur’an commentaries, and qiṣaṣ al-anbiyā’. Analysis of the material reviewed suggests that gender representations are not fixed, even within the work of a single author. I argue that these texts exhibit a striking disconnect between their conceptions of ‘woman’ as a category and the depiction of narrative women, especially Sufi women. I suggest that this tendency reflects a Sufi philosophy of gender-egalitarianism and that philosophy’s inherent conflict with predominant social hierarchies of the medieval Islamicate context. This study shows the utility of engaging the classical Islamic tradition with contemporary theory surrounding gender and identity, including corporeality theory and intersectionality theory. It also employs more traditional formalist literary critiques using the lenses of defamiliarisation and paradox/apophasis. Ultimately, this research reveals the need for careful, critical studies of medieval views on gender, and contributes to the bodies of literature on Islamicate sexualities and the construction of sainthood in Islam.
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Cone, Tiffany Carole. "Charismatic Embodiment and Religious Authority - a Qadiriyya Sufi community in Northwest China." Phd thesis, Canberra, ACT : The Australian National University, 2015. http://hdl.handle.net/1885/13487.
Full textAbstract:
This thesis examines practices of charismatic cultivation at a Qadiriyya Sufi site located in Northwest China named Guo Gongbei. The thesis asks—what is charisma in this context? That is, what factors are perceived to be generative of charisma, a particular spiritual power? The effective transmission or cultivation of this ‘charisma’ to disciples is vital to the maintenance and continuity of the Sufi genealogy, and this is crucial for the Chinese Qadiriyya Sufi disciples in this study. The disciples of this network are celibate, and so—unlike Qadiriyya networks elsewhere in the world—the succession of leadership is based solely on religious merit, not blood inheritance. The thesis argues that, in this cultural context, charismatic power is rooted in the body, and cultivated primarily through a set of bodily disciplines that emphasise the development of the individual along a three stage path. This bodily charisma is then socially reinforced and strengthened by a number of other important practices —including narrative and naming, emulation, social proximity and distance during public ritual, and education and mobility. The secondary question of this thesis connects the process of charismatic embodiment to ongoing debates amongst the wider Muslim community in Northwest China. These debates continue to question the orthodoxy and integrity of Qadiriyya charismatic practice and in turn, their religious authority. The thesis thus also asks, why is charisma contentious, and what are the potential implications of this charismatic practice in the contemporary geo-political scene? The thesis is based on 12 months of fieldwork at Guo Gongbei in Linxia, Gansu Province, China from September 2011 to September 2012.