Tesi sul tema "RELIGION / Islam / 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.
Testo completoIbrahim, Mohammad Saani. "The decline of Sufism and the rise of a new Islam: some factors contributing to the political and social ascendancy of Wahhabist Islam in Northern Ghana". Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104526.
Testo completoTandis que la plupart des études sur l'Afrique de l'ouest ont concentré sur l'étendu et le caractère de l'Islam soufi, il y a eu une transformation dramatique récente dans son influence politique et sociale. Les forces de la globalisation et de changement social et économique ont abouti dans des transformations parallèles en Afrique de l'ouest et ailleurs et partout dans le monde islamique. Dans le Ghana du nord, ou l'Islam soufi a été longtemps la forme dominante de la pratique religieuse et la politique, un nouveau forme de l'Islam plus orthodoxe a surgi qui n'a pas encore reçu suffisamment d'attention,. Une explication pour cette désaccord est le fait que l'étude de l'Islam africain a été dominé par les notions orientalistes et réductives d'un Islam africain statique, dépourvu d'histoire et décontextualisé des changements sociales et économiques importantes.qui ont eu un impact sur l'Afrique de l'ouest. En plus, le biais envers l'étude de l'Islam politique dans le Moyen Orient et l'Asie du sud a eu pour résultat que de rares chercheurs ont abordés les transformations importantes dans l'Islam ouest-africain qui sont enracinées localement mais liées sans doute au monde islamique en générale. Ma thèse vise à combler cette lacune dans la littérature sur le sujet par une examen des facteurs qui ont contribué au déclin de la soufisme et l'essor d'une vision nouvelle Wahhabie de l'islamisation dans deux domaines clefs -- l'éducation et la politique -- au niveau de l'état.Dans le Ghana du nord, les soufis ont traditionnellement représenté la classe religieuse ou dominante, comme ailleurs dans l'Afrique musulmane. Néanmoins, pendant les trois dernières décades, il y avait une réduction distincte dans le pouvoir politique et l'influence sociale du soufisme et une influence élargie correspondante sur la part de l'Islam Wahhabi. Malgré la manque d'attention, le soufisme en Ghana du nord a été éclipse par ce dernier, particulièrement dans les domaines de l'éducation et la politique – les deux champs d'intérêt capital pour le présent travail.Quels sont donc les facteurs qui peuvent expliquer cette transformation évidente dans le Ghana du nord? Ceci est la question de recherche principale de la présente thèse. Afin de répondre à la question, j'ai entrepris des investigations approfondies sur le terrain en Ghana du nord pour juger entre un bon nombre d'explications alternatives. Cela m'a permis d'analyser empiriquement les raisons et les concours de facteurs qui ont mené à cette transformation religieuse et sociale surprenante en Ghana du nord. Naturellement, ces explications ne s'exclurent pas forcément. Néanmoins, ma thèse scrute l'évidence pour chaque ligne d'argument et fait un choix entre les facteurs les plus importants qui ont contribué à la montée du « nouveau Islam » en Ghana du nord. Je soutiens que l'ascension du Wahhabisme là bas est en grande partie le résultat de changements politiques et socio-économiques qui sont spécifiques au lieu. C'est-à-dire, tout en admettant le rôle de liens internationaux dans la popularité courante de l'activisme Wahhabie, je montre dans ce mémoire que le rôle de la politique des partis et la contestation électorale dans les décades récentes étaient déterminants au succès du Wahhabisme en Ghana du nord. De plus, en bâtissant sur des recherches originales entreprises sur le terrain, je montre empiriquement que cette tendance vers une notion plus orthodoxe d'identification islamique et de pratique politique est décisivement enraciné dans les manières dans lesquelles les adeptes du Wahhabisme ont influencé, voire dominé, les institutions éducatrices nouvelles dans le Ghana du nord
Kim, Heon Choul. "The Nature and Role of Sufism in Contemporary Islam: A Case Study of the Life, Thought and Teachings of Fethullah Gülen". Diss., Temple University Libraries, 2008. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/8446.
Testo completoPh.D.
The resurgence of Sufism in the contemporary world has necessitated reexamining the nature and role of Sufism in contemporary contexts. A series of the reexaminations reveal that contemporary Sufism cannot be fully explained by traditional theories; instead it must be understood in accordance with changing contexts. On this basis, this dissertation directs itself to an investigation of the contemporary manifestations of Sufism. It specifically examines Sufism in the life, thought and teachings of Fethullah Gülen (b. 1941), as its case study. Gülen is known to be one of the most influential contemporary Muslim leaders, and has led a fast-growing movement expanded to global proportions. Much of the research that has consequently followed the inception of the growth of the movement presents Gülen as one of the major figures in defining the contemporary global Islamic experience, and suggests that the studies of Gülen contribute to a better understanding of contemporary issues in Islamic studies including the resurgence and transformation of Sufism. Remarkably, almost all of the studies on Gülen and the Gülen movement underline the importance of further research on Gülen's approach to Sufism. Terms like 'quasi-Sufism' and 'neo-Sufism' are assigned to his thought, while such phrases as 'a Sufi order,' 'a Sufi-oriented movement' and 'a Nurcu branch in the Naqshbandiyya' are circulated to characterize his movement. However, this terminology has not been adequately examined by any extensive research to warrant its justification. This dissertation examines Gülen's view on Sufism in order to understand how Sufism manifests itself in contemporary contexts, addressing what Sufism means in the contemporary world. Viewing Sufism as a dynamic discipline interacting with given contextual conditions, I primarily argue that there are distinctive characteristics of Sufism that appeal to the contemporary world enough to allow Sufism to resurface; it is necessary to identify those characteristics to understand the nature and role of Sufism in contemporary Islam. Gülen's Sufism, as an outcome of its interaction with a contemporary context, provides a better understanding of the characteristics in a way that it represents one of the contemporary manifestations of Sufism.
Temple University--Theses
Brusi, Frédéric. "Sufiland - Everyday life with the living dead in Upper Egypt". Thesis, Stockholms universitet, Avdelningen för mellanösternstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-120641.
Testo completoGipson, Bruce Yasin. "MAQASID AL-SHARI'AH AS A METHODOLOGY FOR TAJDID A RETURN TO THE SPIRIT OF THE QUR'AN AND THE SUNNAH OF HIS MESSENGER (SAAS)". Master's thesis, Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/165959.
Testo completoM.L.A.
The intention of this thesis is to demonstrate the necessity to revisit and utilize the principles, purposes and objectives (Maqasid) of the Qur'an and Sunnah as the methodology to expose erroneous beliefs that have pervaded the religion of Islam past and present. According to the Qur'an and the Sunnah of the Prophet, the religion would become corrupted. Conversely, Allah Most High vows to protect the religion of Islam and the Sunnah of the Prophet through human agency. This thesis will articulate the styles of deviation that have been mentioned within the Qur'an and Sunnah and will propose the system of maqasid as a necessary corrective to maintain faithfulness in lieu of the prevalence towards deviation. The religion of Islam has historically been contaminated through literalism, divergent beliefs and practices, corruption of the Sunnah and incorrect legal judgments (ijtihad). The exoteric aspect of the religion has been obsessively exaggerated while the esoteric (tasawwuf), or the spiritual aspect of the heart has been condemned as an innovation. Renewal (tajdid) of the religion is a perpetual obligation on the Muslims to return to the objectives or the maqasid of revelation. I propose the knowledge and application of the principles, purposes and objectives (Maqasid al-Shari'ah) of the Qur'an coupled with the maqasid of the Prophetic Sunnah is the illuminating methodology for tajdid. I will demonstrate that revisiting disputed fatawa, fiqh and hadiths through the prism of Maqasid al-Shari'ah is the most logical methodology to expose fallacious beliefs from antiquity and clarify contemporary deviations propagated with the advent of mass literacy.
Temple University--Theses
Bria, 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.
Testo completoThe 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
Fabbri, Renaud. "Frithjof Schuon the shining realm of the pure intellect /". Oxford, Ohio : Miami University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1175881809.
Testo completoStenberg, 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.
Testo completoMechelfekh, Messaouda. "L'Islam spirituel contemporain au travers d'Internet : interactions, modélisation et prospective". Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAC020.
Testo completoIn 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
Holm, Filip. "Sounds of Mouridism : A study on the use of music and sound in the Mouridiyya". Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30606.
Testo completoCamara, Samba. "Sufism and Politics among Senegalese Immigrants in Columbus, Ohio: Ndigel and the Voting Preferences of a Transnational Community". Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1366973242.
Testo completoCamara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal". Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.
Testo completoStaali, 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.
Testo completoThe 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
Prus, Erin S. "Divine presence, gender, and the Sufi spiritual path: An analysis of Rabi’ah the Mystic’s identity and poetry". Xavier University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1274714058.
Testo completoBoly, 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.
Testo completoBaghali, Hawzhin. "Un salafisme kurde? Sunnisme protestataire et jihadisme en Iran, depuis 2001". Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0006.
Testo completoThis 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
Wainwright, John Joseph. "Treading the path of salvation : the religious devotion of Shaqīq al-Balkhī, al-Ḥārith al-Muḥāsibī, and Abū Saʻīd al-Kharrāz". Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:2844dccf-b479-42a2-92c6-54a3849b7f13.
Testo completoAvanoglu, Ayse Serap. "Veiled Islam: A Deconstructive Sufi Formation". Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614393/index.pdf.
Testo completosuch as being, religion, the self, power and hierarchy-, ambiguity, the processuality and the open-endedness of experience and signification processes are important characteristics of the formation. Participants in the ethnographic research are restricted to the educated middle-class members of the formation. The applied method of research is Multi Grounded Theory enriched with the phenomenological mode of interviewing and collaboration of the members of the formation.
Schmitt, Kenneth Howard. "Living Islam in Jerusalem : faith, conflict, and the disruption of religious practice". Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/34433.
Testo completoSaidi, Mustapha. "Ibn Arabi's Sufi and poetic experiences (through his collection of mystical poems Tarjuman al-Ashwaq)". Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2270_1183723387.
Testo completoThis study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the "
unity of being"
(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.
In the analytical study I explore the poems "
Tarjuman al Ashwaq"
of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine "
the unity of being."
Ollivry, Florence. "Louis Massignon et la mystique musulmane : analyse historiographique, méthodologique et réflexive d’une contribution à l’islamologie". Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP051.
Testo completoBorn from epistemological questions about the way in which the concepts conveyed by research cut out the real and about the place of subjectivity in the academic study of religion, this thesis analyzes Louis Massignon’s (1883-1962) vision of Muslim mysticism. It highlights in particular the hermeneutic posture of this researcher who, after having demonstrated the Qur’anic origin of Sufism, makes the figure of al-Mansûr b. Hallâj (d. 309/922) the paradigm of holiness in Islâm. The analysis shows that his vision of the studied reality depends on his own spirituality: he perceives authentic mysticism as a path of asceticism, of purification through suffering. At the heart of the mystical union, the mystic becomes the witness of God. To this path, he opposes that of Ibn 'Arabî (d.638/1240), in which he perceives the influence of Neoplatonism as an alteration of primitive ascetic purity. The purest mysticism is, in his eyes, a mysticism of annihilation (fanâ') in which the inconsistency of the human being renders them unworthy to endorse the divine attributes and to know the state of subsistence (baqâ'). His quest, driven by existential questioning, illustrates the difficult reconciliation between the quest for “truth” and the quest for “Truth”. This study shows the extent to which the researcher’s subjectivity supports research and hinders it at the same time. It suggests, in order to construct the conditions of understanding, that it is important to become aware of the peculiarity of one’s hermeneutical situation, to state one’s intention, to question one’s conceptual categories, to maintain a critical distance from one’s work, and to wonder about one’s practice in a reflexive way, so that subjectivity no longer deforms reality, but illuminates and reveals it
Johansen, Julian E. A. "Aspects of Sufi-orientated religious reform in modern Egypt, with special reference to the Muhammadiyyah Shadhuliyyah Order". Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335874.
Testo completoErrera, Alfred. "Le rapport des maîtres soufis aux « peuples du Livre » et à leurs doctrines". Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040249.
Testo completoWhile 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
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.
Testo completoMuridism, 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
Al-Gailani, Noorah. "The Shrine of ʿAbd al-Qādir al-Jīlānī in Baghdad & the Shrine of ʿAbd al-ʿAzīz al-Jīlānī in ʿAqra : mapping the multiple orientations of two Qādirī Sufi shrines in Iraq". Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7663/.
Testo completoGuessoum, 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.
Testo completoHaving 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
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.
Testo completoThis 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
Saniotis, Arthur. "Sacred worlds : an analysis of mystical mastery of North Indian Faqirs". Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phs227.pdf.
Testo completoGuessoum, 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.
Testo completoHaving 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
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.
Testo completoOur 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
Mozaffari-Falarti, Maziar. "Kedah : the foundations and durability of Malay kingship". Thesis, Queensland University of Technology, 2009. https://eprints.qut.edu.au/31237/1/Maziar_Falarti_Thesis.pdf.
Testo completoClark, Quinn Alexander. "Dīn and Duniyā: Debating Sufism, Saint Shrines, and Money in the Lucknow Area". Thesis, 2021. https://doi.org/10.7916/d8-6ymm-nq05.
Testo completoHadaway, Robin Dale. "Contextualization and folk Islam : a case study in the Sudan". Thesis, 2010. http://hdl.handle.net/10500/4659.
Testo completoChristian Spirituality, Church History & Missiology
D.Th. (Missiology)
Mustafa, Mentor. "From the ashes of atheism: the reconstitution of Bektashi religious life in postcommunist Albania". Thesis, 2015. https://hdl.handle.net/2144/15668.
Testo completo2017-01-01T00:00:00Z
Makhasin, Luthfi. "Sokaraja has many santri: Sufism, market culture, and the Muslim business community in Banyumas, Central Java". Master's thesis, 2007. http://hdl.handle.net/1885/150335.
Testo completoSparkes, Jason. "Doctrines and practices of the Burhaniya Sufi Order in the arab world and in the west between 1938 and 2012 : a decolonial and transdisciplinary analysis from an insider perspective". Thèse, 2013. http://hdl.handle.net/1866/10578.
Testo completoThis thesis presents a decolonial and transdisciplinary examination of the doctrines and practices of the transnational Burhaniya Sufi order, in the Arab World and in the West. The main time period under consideration is from the foundation of the order in 1938 until 2012. In order to contextualize the particularities of this modern order’s emergence, this thesis begins by presenting its historical roots related to the history of Sufism in North Africa and West Asia. Then, the thesis offers a comparative analysis of certain national contexts in which the order was disseminated, from Sudan to Egypt, France, Germany, the United States, and Canada. The author concludes from his findings that the sheikhs of the Burhaniya have facilitated the expansion of their order in the West, and perpetuated a fairly traditional Sufi heritage in the modern world. They have done so by combining strong commitment to core doctrines and adaptability to contexts of practice.
Hrabalová, Lenka. "Marocká náboženská politika od roku 2003". Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-331384.
Testo completoDesai, Desmond. "The ratiep art form of South African muslims". Thesis, 1993. http://hdl.handle.net/10413/8929.
Testo completoThesis (Ph.D.)-University of Natal, 1993.
Baig, Noman. "God and greed : money and meditation in Karachi’s marketplace". Thesis, 2014. http://hdl.handle.net/2152/28317.
Testo completotext
Abbe, Susan. "Der Weg der Sa`dīya". Doctoral thesis, 2005. http://hdl.handle.net/11858/00-1735-0000-000D-F22E-6.
Testo completo