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1
Kose, Ali. "Conversion to Islam : a study of native British converts." Thesis, King's College London (University of London), 1994. https://kclpure.kcl.ac.uk/portal/en/theses/conversion-to-islam--a-study-of-native-british-converts(1d25f982-fc90-49c0-8a3b-dacdffddc178).html.
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Avanoglu, Ayse Serap. "Veiled Islam: A Deconstructive Sufi Formation." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614393/index.pdf.
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This thesis describes and analyzes the practice of Sufism in a contemporary setting in Ankara from the insider point of view. The research deals critically with various approaches to Sufism in the field of anthropology, and introduces the Sufi scene in Turkey. The subject of the study is a Sufi formation which eludes categories in the field of Sufism, presenting close master/disciple relationships instead of institutional structures and normativity, and avoiding dichotomies such as modern/traditional, sacred/profane or unity/multiplicity. The research focuses on the interaction between its lack of form and the content of this particular Sufi practice, on the levels of the individuals and the group, and contextualizes it within the tradition of Islam. It also analyzes the processes of change occurred in the formation and within individuals during the time with the master and after his death. Plurality, respect for individual and cultural differences, deconstruction of existing categories &ndashsuch 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.
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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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Massoud, Sami Gabriel. "Sufis, Sufi turu q and the question of conversion to Islam in India, an assessment." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37221.pdf.
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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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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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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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Bria, Gianfranco, Alberto Ventura, and Nahtalie Clayer. "Le reti sufi tra domanda di santità e ricerca dei propri valori nell’Albania contemporena." Thesis, Università della Calabria, 2016. http://hdl.handle.net/10955/1357.
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Liebeskind, Claudia. "Piety on its knees : three Sufi traditions in South Asia in modern times /." Delhi [u.a.] : Oxford Univ. Press, 1998. http://www.loc.gov/catdir/enhancements/fy0606/98903530-d.html.
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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.
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wa, Mutiso Kineene. "Al-Busiri and Muhammad Mshela: two great Sufi poets." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-91016.
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In this paper I give biographical sketches of a thirteen century Egyptian poet, best known as al- Busiri, the original composer of Kasidatul Burdah in Arabic and the Swahili translator of the said epic best known as Sheikh Muhammad Mshela, from Shela in Lamu, Kenya. Kasidatul Burdah (The Mantle Ode) or Kasida ya Burudai, in Swahili, is the most famous qasida in the Muslim world. I transcribed this qasida from Arabic to Roman script and analysed it (wa Mutiso 1996). My intention is to show how these poets share the same world view concerning Sufism and Islamic culture in particular
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Armstrong, Amatullah. "The artist transformed : Sufi views on the development of the self and art." Thesis, Queensland University of Technology, 1997.
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Abu Madyan Shu'ayb, the exalted Sufi Shaykh of twelfth century North Africa and a contemporary of Shaykh Muhyi-d-Din Ibn al' Arabi, used to say to his disciples, "Feed us with fresh meat." He did not want them to merely relate what another person had to say about Knowledge of Allah. He wanted his disciples, those who struggled on the Sufi Path, to bring forth from the depths of their own hearts that particular Knowledge which Allah had given to each
of them. Shaykh Ibn al-'Arabi often quotes the famous Sufi axiom, "Selfdisclosure never repeats Itself" that is, Allah never reveals or unveils Himself in the same manner in two successive moments to any two creatures within His Creation - ever. The Artist Transformed: Sufi Views on the Development of the Self and Art is a meal containing portions of the fresh meat about which Shaykh Abu Madyan Shu'ayb used to speak. The meat is neither raw nor undercooked nor burned. It is fresh in that it brings forth, for the first time, certain aspects of the Spiritual
Doctrine and Methods of Tasawwuf, explaining them and then relating them to the Sufi artist and his world. This meal is not to everyone's taste. It will only be agreeable, health giving and even delicious to those men and women who genuinely yearn for and seek Knowledge of the Divinity.
From the Sufi perspective, fresh and spontaneous Knowledge,
which enters the purified human heart in the flash of a second, is the only knowledge worthy of being called True Knowledge. This endless unfolding of True Knowledge from the Essence Itself is Real Islam; the Total and Perfect Submission to Allah and the Unconditional Love of Him which marks the final unending stage in the Holy Prophet Muhammad's Art and Science of Self-Transformation. "Islam is a spiral, having its beginning with us in the law
of the community and its end is with God in infinitude.
Anyone ascending this ladder continues towards God in infinitude. Thus, every moment, he gains increased knowledge and consequently surrenders himself, more and more, to God ... This is not idealistic talk, because it has a practical beginning that is placed firmly on the ground in order to lead everyone upwards in itlaq, infinitude, at varying degrees of achievement, each according to his level of knowledge. Everyone is ascending this ladder; 'Above every knowledgeable one is another who is even more knowledgeable' ([The Holy Qur'an] 12:76), until knowledge itself culminates with [God] the 'Knowledgeable of all the unknown' ([The Holy Qur'an] 9:78)." This Art and Science of Self-Transformation is known as Tasawwuf. Within Tasawwuf True Knowledge is called ma 'rifa. It indicates Heart Knowledge not head knowledge. Ma 'rifa cannot be learned. It is the Knowledge which is not to be found in books. Ma 'rifa is the very core of Tasawwuf. This thesis concentrates upon the Art and Science
of Transformation and the Spiritual Methods which aim at purifying the heart in readiness to receive ma 'rifa.
From the Sufi viewpoint, the here below cannot be understood
without Illumination from Above. Therefore, all Sufi writings begin from Above, from the Source, from Allah. There is a distinction to be made between Sufi writings and writings about Sufism. Sufi writings refer to works by people who are themselves initiates of a Sufi Tariqa (Path or Order). They are writings from the inside. In contrast, writings about Sufism are studies and observations from the
outside, by people who are not connected to a Sufi Tariqa. This thesis has been researched and written from within the Living Tradition of Tasawwuf by a Western initiate in an authentic Sufi Tariqa, the Tariqa al-Burhaniyya ad-Dasuqiyya ash-Shadhiliyya. Thus the scope of this thesis is to examine both the Spiritual Doctrine and Methods which permeate the traditional world of the Sufi artist. Every moment of his existence and every aspect of the world in which he lives and creates are penetrated and permeated by the Divine Word of the Holy Qur'an. Therefore, the Spiritual Doctrine and Methods of Tasawwuf, which spring directly from the Holy Qur'an, are the central concern of this thesis.
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wa, Mutiso Kineene. "Al-Busiri and Muhammad Mshela: two great Sufi poets." Swahili Forum 11 (2004) S. 83-90, 2004. https://ul.qucosa.de/id/qucosa%3A11491.
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In this paper I give biographical sketches of a thirteen century Egyptian poet, best known as al- Busiri, the original composer of Kasidatul Burdah in Arabic and the Swahili translator of the said epic best known as Sheikh Muhammad Mshela, from Shela in Lamu, Kenya. Kasidatul Burdah (The Mantle Ode) or Kasida ya Burudai, in Swahili, is the most famous qasida in the Muslim world. I transcribed this qasida from Arabic to Roman script and analysed it (wa Mutiso 1996). My intention is to show how these poets share the same world view concerning Sufism and Islamic culture in particular
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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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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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Vassie, R. "Persian interpretations of the Bhagavadgita in the Mughal period : with special reference to the Sufi version of #Abd al-Raham Chishti." Thesis, SOAS, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241699.
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Campbell, Madeleine. "Translating Mohammed Dib : Deleuzean rhizome or Sufi errancy?" Thesis, University of Glasgow, 2014. http://theses.gla.ac.uk/5105/.
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There is a conceptual resonance between the rhizomatic habit in the world of plants and the perennial errancy in the (meta)physical world of man traversed by Mohammed Dib’s writing. In so far as reflective research and the practice of translation can ‘mirror’ the surface of their object, this project is a rhizomatic endeavour. It is a fragmentary journey into the desert, in search of the mysterious at’lāl, the trace of the sign, drawn and effaced and redrawn again by Mohammed Dib to reveal ephemeral truths about the self and its others. Dib’s focus migrates from early realist ‘socio-ethnographic’ novels in the 1950s to metaphysical explorations described by critics as ‘hermetic’, ‘mystical’ or ‘surreal’. The historical and the mystical, however, are two facets of the same inexorable acts of deterritorialization and reterritorialization in a precarious, often oneiric, universe. The ‘visions’ expressed in his poetics are couched in the elemental vocabularies of light and shadow, fire and water, space and duration and draw their substance from Sufi mystical scholars and poets. I posit that Dib’s nomadic contemporary writing arises from the place that lies between the sensible and the intelligible in Sufi mysticism, in a secular transposition of the Sufi Imagination: Dib neither constructs nor deconstructs. Rather, his singular style serves to hone an acutely experiential expression. Further, there is a sense in which each ouvrage is a heterotrope whereby his poetry and prose collections are inextricably embedded in each other, thus one is always in the middle of his universe. The ubiquitous entry point to this universe lies in the middle of his metaphorical desert, an aesthetic landscape stripped of idiocultural signification. Central to its lines of flight is the sign, both ephemeral and enduring, and what is enveloped in the sign is the non-signifying impact of its expression. I argue that Dib’s perennial re-assembling of ‘ces chaînes aux mailles d’acier qui sont mots’ (those chains with links of steel that are words) doesn’t so much ‘give rise to thought’ as ‘give rise to affect’.
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Zito, Alex M. "Prosperity and purpose, today and tomorrow: Shaykh Ahmadu Bamba and discourses of work and salvation in the Muridiyya Sufi order of Senegal." Thesis, Boston University, 2012. https://hdl.handle.net/2144/31633.
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Thesis (Ph.D.)--Boston UniversityThis dissertation examines the role of local oral and written sources in understanding belief and practice among followers of the Muridiyya Sufi order of Senegal. To date, scholarship on Muridiyya has tended to look to political and economic dimensions of the movement to explain its historical emergence and continuity. Works which have taken into account the movement's pedagogy and values have often focused on their economic and political implications. The present work examines discourses generated by Murid voices, mainly in the local language ofWolof. It addresses several key issues surrounding Murid identities, including how Murids envision their relationship to the founder, Ahmadu Bamba Mba.kke, how they envision their individual roles within society, and how they historicize themselves. Chapter One frames the discussion within a larger context of local Islamic discourses in sub-Saharan Africa. It reviews Ajami literary traditions (African language sources written in modified Arabic script) from Islamized Africa to shed light on important local perspectives. Chapter Two presents the sources used in the study. These include Wolof Ajami texts (Wolofal), oral data, and Arabophone and Europhone sources. The first set includes poetry composed by authors close to the movement's founder, works by contemporary Murid scholars, and published compilations of oral traditions attributed to Ahmadu Bamba. The second set includes oral interviews and recordings of Murid historians, educators, and disciples: The last set of data includes official Murid hagiographies, Bamba's own devotional poetry, and Western scholarly sources. The remaining chapters provide an analysis of these internal sources. They examine prominent themes as they appear through subjects such as history, education, ethics, the role of spiritual guides, and Bamba's sainthood in Murid discourses. The data presented offer a new perspective, grounded in local narratives, of this dynamic West African Sufi movement. The study presents several key fmdings. First, the analysis ties Murid knowledge systems to both local historical and cultural contexts, and to wider traditions of Islamic mysticism. Second, it demonstrates the marginal role assigned to colonial authority in Murid internal narratives. Finally, it uncovers the continuing overt and mystical significance of Bamba's work in the lives of his followers.
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Saidi, 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.
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This 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."
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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.
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Camara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.
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Guessoum, Ahmed. "Le rôle social et politique des Zaouïas : évolution et pratiques : l'exemple de l'ouest algérien." Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080051.
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On ne saurait parler aujourd’hui de l’Islam dans son immense complexité sans aborder ses différentes branches et ramifications. Sunnites, chiites, soufis. Les zaouïas font partie de ce paysage de diversité. A travers tous les pays musulmans les zaouïas ont su marqué de quelques empreintes parfois bien profondes les sociétés dans lesquelles elles ont existés.L’histoire nous révèle plusieurs cas où l’influence des soufis était un facteur déterminent dans des décisions politiques et sociales majeures. L’ascension de plusieurs villes et villages s’est faite grâce à la présence du tombeau d’un saint soufi ou voir même à son court passage. Ain Madi dans le sud Algérien, Konya en Turquie, la tombe de RUMI est le deuxième site touristique le plus visité de Turquie. Tombouctou au Mali, Tachkent, Boukhara, Samarkand et bien d’autres.Les études politiques actuelles ne s’intéressent plus uniquement aux institutions du pouvoir et aux élites pour cerner la dynamique d’un pays mais interrogent également les autres éléments constituants les sociétés et analysent les différentes formes de gouvernance et d’autorité.Le cas des zaouïas en Algérie, est des plus éloquents du fait de leurs interventions envers toutes les catégories de la société.De tout temps les politiques peinent à satisfaire les demandes de leurs populations, de les maîtriser et canaliser leurs mécontentement. Le recours aux chefs de tribus, aux représentants associatifs, aux imams est une pratique plutôt courante dans l’entretient et le maintien de la paix sociale. Les zaouïas ne sont pas étrangères aux questions de l’Etat, des populations, de l’identité, de la culture; cependant, toutes ne sont pas concernées par ce rôleHaving 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
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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/.
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This thesis charts the stakeholder communities, physical environment and daily life of two little studied Qādiriyya Sufi shrines associated with Shaikh ʿAbd al-Qādir al-Jīlānī (1077 – 1165 AD), a 12th century Ḥanbalī Muslim theologian and the posthumous founder of one of the oldest Sufi orders in Islam. The first shrine is based in Baghdad and houses his burial chamber; and the second shrine, on the outskirts of the city of ‘Aqra in the Kurdish region of northern Iraq, is that of his son Shaikh ʿAbd al-ʿAzīz (died 1206 AD). The latter was also known for lecturing in Ḥanbalī theology in the region, and venerated for this as well as his association with Shaikh ʿAbd al-Qādir. Driven by the research question “What shapes the identity orientations of these two Qādiriyya Sufi shrines in modern times?” the findings presented here are the result of field research carried out between November 2009 and February 2014. This field research revealed a complex context in which the two shrines existed and interacted, influenced by both Sufi and non-Sufi stakeholders who identified with and accessed these shrines to satisfy a variety of spiritual and practical needs, which in turn influenced the way each considered and viewed the two shrines from a number of orientations. These overlapping orientations include the Qādirī Sufi entity and the resting place of its patron saint; the orthodox Sunnī mosque with its muftī-imams, who are employed by the Iraqi government; the local Shīʿa community’s neighbourhood saint’s shrine and its destination for spiritual and practical aid; and the local provider of welfare to the poor of the city (soup kitchen, funeral parlour and electricity-generation amongst other services). The research findings also revealed a continuously changing and adapting Qādirī Sufi scene not immune from the national and regional socio-religio-political environments in which the two shrines exist: a non-Sufi national political class vying to influence and manipulate these shrines for their own purposes; and powerful national sectarian factions jostling to do the same. The mixture of stakeholders using and associating with the two shrines were found to be influential shapers of these entities, both physically and spiritually. Through encountering and interacting with each other, most stakeholders contributed to maintaining and rejuvenating the two shrines, but some also sought to adapt and change them driven by their particular orientation’s perspective.
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Karamustafa, Ahmet T. 1956. "Vāḥīdī's Menāḳıb-i Ḥvoca-i Cihān ve Netīce-i Cān : critical edition and historical analysis." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74032.
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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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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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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.
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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.
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Ce travail de recherche explore la notion de vanité en Islam, ou ġurūr, en s’intéressant plus particulièrement à l’œuvre majeure d’Abū Ḥāmid al-Ġazālī (m. 505/1111) Iḥyā’ ‘ulūm al-dīn. Il s’agit de montrer en quoi la tromperie et l’illusion constituent un sujet sinon essentiel, du moins sous-jacent à l’éthique telle qu’abordée et traitée par Ġazālī. L’analyse et le commentaire critique des trois traités de l’Iḥyā’ ont permis de relever les notions clés et de mettre en lumière leur interaction et la manière dont elles s’articulent dans ce « processus » global qu’est le ġurūr. Différents « acteurs » du ġurūr ont pu ainsi être dégagés tels que l’ici-bas (al-dunyā), le Démon (al-Šayṭān) et le « moi » (al-nafs), chacun d’entre eux constituant une entrave pour le croyant dans son cheminement vers l’au-delà. Notre auteur a exploré les vices et les vertus de l’homme afin de tracer la voie pour une émancipation de tous les caractères blâmables pouvant le conduire à sa perte. Cette thèse montre aussi comment Ġazālī a tiré profit de ses sources ouvertement citées ou pas, réactualisant la thématique du ġurūr. C’est ainsi que l’influence connue d’al-Muḥāsibī (m. 243/857) et celle moins connue voire ignorée d’al-Ḥakīm al-Tirmiḏī (m. 318/930) sont ici abordées grâce à une comparaison synoptique de leurs textes respectifs se rapportant au ġurūr avec le « Kitāb Ḏamm al-ġurūr » de l’Iḥyā’ en particulier. Cette recherche démontre, enfin, le prolongement de ses écrits chez des auteurs plus tardifs tels qu’Ibn al-Ǧawzī (m. 597/1201) et Ibn Qayyim al-Ǧawziyya (m. 750/1350), tous deux étant d’éminentes figures du ḥanbalismeThis 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
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Glikson, Michal. "Towards a Peripatetic Practice: negotiating journey through painting." Phd thesis, https://datacommons.anu.edu.au/DataCommons/item/anudc:5523, 2017. http://hdl.handle.net/1885/128513.
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Towards a peripatetic practice: negotiating journey through painting investigates painting as a way of comprehending lived experience of travel. The project develops from curiosity about journeys and their potential for bringing the artist into encounters with the world, and proximate to its issues and concerns. Aims of the project focused on peripatetic practice as a means of redirecting a personal experience of rootlessness towards connecting with others, and considering and communicating the complexity of cross-cultural experience through painting. Objectives as such were to investigate through practice the function and form of peripatetic painting, and to document this through film and writing. The study acknowledges travel as an ancient way of knowing the world and takes inspiration from the paradigm of the nomadic storyteller as exemplified in the Bengali tradition of Patuya Sangit (scroll performance). With a sense of the capacity for painting to provide spaces of connection and empathy, the study draws on the writing of John Berger and Suzi Gablik, exploring a confluence of ideas about the evolving social role of the artist. Key influences are historic and contemporary peripatetic creative practices, which include the writer Freya Stark, the colonial painter William Simpson, and the artists Phil Smith and John Wolseley. The project also incorporates methodological approaches which borrow from anthropology, situating the artist as observer, participant, and ultimately, agent. Practice in this context is immersive, and takes on social, interactive dimensions for which making paintings becomes a means of knowing and questioning the nature of cross-cultural experience. Explorations took the form of increasingly immersive journeys in Australia, India and Pakistan and a series of paintings utilising extended scroll formats with additional outcomes of documentary films. As the key research spaces for practice-led research, the scroll paintings employ pencil, collage, watercolour and oil, and a metaphoric fusion of styles and techniques of painting and drawing, notably Persian miniature and life portraiture as a means of accounting for and sharing the abiding experiences and encounters yielded through travel.
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Saib, Yunus. "Sufi Sahib's [1850-1911] contribution to the early history of Islam in South Africa." Thesis, 1993. http://hdl.handle.net/10413/7420.
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Baig, Noman. "God and greed : money and meditation in Karachi’s marketplace." Thesis, 2014. http://hdl.handle.net/2152/28317.
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The dissertation focuses on the shaping of merchants’ subjectivity in Karachi’s contemporary marketplace. It does this by placing human experience within the matrix of the cosmological value system, driven to a large extent by Islamic moral and ethical principles, as well as everyday material conditions, determined by economic activity. In doing so, it brings together the material and spiritual in conversation with each other. This dissertation particularly focuses on the convergence of Sufi moral discourse and meditative practices of zikr/dhikr with globalized technologies of finance capitalism. It seeks to answer: How do the two seemingly different practices converge? Modern financial practices aim to discipline merchants into becoming economic subjects accumulating capital. In contrast, the spiritual tradition of Sufi techniques shapes this excessive desire for accumulating, through the meditation (zikr/dhikr), molding the merchants into charitable subjects. Being a self-maximizing as well as a self-annihilating individual in the market, the merchant is able to contain the larger structuring of money and moral universes in everyday life. The experience generated at the threshold of accumulation and charity, I argue, gives rise to an affirmative subjectivity, which perceives the unity of existence the way it is.text
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Makhasin, Luthfi. "The politics of contending piety: Naqshbandi-Haqqani Sufi Movement and the struggle for Islamic activism in contemporary Indonesia." Phd thesis, 2015. http://hdl.handle.net/1885/109199.
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This thesis is about Islamic piety movement in contemporary
Indonesia focusing on Naqshbandi-Haqqani (NH), a
transnational Sufi movement with origins in the Middle East
and a large following in the USA and Western Europe. It spread to
Indonesia in the late 1990s and, since then, has attracted
thousands of followers throughout the country. Although certainly
not the largest, it is one of the most active Islamic groups
propagating the Sufi message to the public. Its steady
growth in the last 15 years reveals some important
features of contemporary religious life in Indonesia. By
employing social movement theories, this study attempts to
illuminate the intricate relationship between piety and Islamic
activism in contemporary Indonesia. This thesis reveals that
Sufism still has a strong power to shape the nature of
Muslim piety and influence public morality in Indonesia. The
struggle for Islam is not targeting wide-ranging social reforms
or the secular state, but it is primarily
about the transformation of everyday life and
small-scale changes affecting religious beliefs
and rituals of individual Muslims. In a democratic context,
this transformation contributes to the creation of a cosmopolitan
pietism that potentially promotes a ‘civil Islam’ that is
neither secular nor Islamist in nature. This study also
demonstrates that cosmopolitan pietism is not a given
condition because it is dependent on various external factors.
Indonesian Muslims have been and will likely remain
fragmented along different pious orientations. Sufism
contributes to the growth
of authoritarian pietism characterised by religious and political
conservatism. This conservatism has uncompromising attitude
toward secular virtues and unambiguous political stance over the
political establishment.
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Kassim, Mohamed M. "Colonial resistance and the local transmission of Islamic knowledge in the Benadir Coast in the late 19th and 20th centuries /." 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR39017.
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Thesis (Ph.D.)--York University, 2006. Graduate Programme in History.Typescript. Includes bibliographical references (leaves 331-350). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR39017
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Drage, Teresa A. "The National Sufi Council : redefining the Islamic Republic of Pakistan through a discourse on Sufism after 9/11." Thesis, 2015. http://hdl.handle.net/1959.7/uws:34696.
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Abstract
On September 11, 2001, the United States suffered four terrorist attacks on its soil by a group later identified as Al-Qaeda. The attacks, the worst in US history, resulted in immense destruction and loss of life. For the United States, and for a number of countries around the world, 9/11 constituted a major historical turning point which prompted a series of responses aimed at countering terrorism. For Pakistan, the pragmatic decision to join the US-led military campaign in Afghanistan immediately transformed the nation into a front-line state in the ‘war on terror’ being waged on its western border. In the years that followed, Pakistan experienced an escalation in terrorist-related incidents and fatalities across all four of its provinces and in the tribal areas. The rise in religious extremism and violence made Pakistan progressively less safe for its many citizens. Moreover, amidst media reports of ongoing terrorism in a nuclear-capable Pakistan, western audiences increasingly viewed Pakistan, and Islam, as synonymous with intolerance, militancy, and terrorism. Within the climate of extremism, sectarianism, and terrorism, a new type of discourse began to emanate from the political leadership in Pakistan. For President Musharraf, the formation of a cohesive national identity was central to the establishment of political legitimacy and hegemony without the need for physical force. He believed this would allow effective revenue extraction, which could be reinvested in much-needed social and economic development. This in turn would result in a peaceful and prosperous civil society, and reverse negative world opinion of Pakistan. Following this Gramscian assumption, after 9/11 President Musharraf attempted to construct an enlightened and moderate identity for Pakistan by promoting the ethical and peace-building aspects found within Islam. By 2006, he had established the National Council for the Promotion of Sufism. Three years later, in 2009, President Zardari reconstituted the council and renamed it the National Sufi Council. With its ostensible message of philosophical, spiritual, and social harmony, Sufism was posited by both administrations as the first and foremost symbol of national identity for Pakistan, as well as a global panacea to terrorism. In order to understand contemporary politics, and Islam, in Pakistan after 9/11, this thesis employed Critical Discourse Analysis as a theoretical framework and as a method for socio-political analysis. The main aim was to analyse and interpret government discourse on the subject of Sufism over a ten-year period following the attacks of 9/11 to demonstrate the ways in which Sufism was officially invoked and promoted. A further aim was to analyse and interpret the discourse of other political actors on the subject of Sufism during the same period to demonstrate the ways in which the official construction of Sufism was reproduced and resisted. Those narratives were then situated within the wider historical socio-political context. This approach was intended to allow a more nuanced understanding of the persistence of Islam as the first and foremost symbol of national identity, and of belonging, for Pakistani society despite the many theological differences that exist amongst the Muslims of Pakistan. It was also intended to reveal the complex and competing identity narratives which continue to hinder government efforts to create a single cohesive and shared national identity for the Islamic Republic of Pakistan. This thesis demonstrates that, whilst Islam has been the ultimate source of identity and legitimacy for Pakistan since before its creation in 1947, the many complex and competing interpretations of Islam that exist in the nation continue to divide it. Most crucially, the inability of Muslims to form a consensus with regard to Islam at a theological level has had a significant impact on the nation’s ability to establish a coherent ideology upon which to base a viable political system. Official attempts to construct a national identity through the lens of Sufism after 9/11 were a continuation of a wider, largely incomplete, and problematic struggle to build national unity in Pakistan. Ultimately, however, the turn to Sufism served to further complicate the issue rather than resolve it.
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Hendricks, Seraj. "Tasawwuf (Sufism) : its role and impact on the culture of Cape Islam." Diss., 2005. http://hdl.handle.net/10500/1849.
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The primary focus of this dissertation is to establish the extent to which ta§awwuf,
commonly referred to as Islamic Spirituality, impacted on Cape Muslim culture. The study spans the time period between the arrival of the first significant political exiles at the Cape in 1667 to the founding of the Muslim Judicial Council in 1945. To this end a short historical review of ta§awwuf as it unfolded since its inception in
the Muslim world is given in order to provide the necessary background against which any study of ta§awwuf at the Cape must be measured. This, in the authorÕs opinion, has not been attempted before in local studies in any systematic way.
To further augment this study, a review of the nature and character of ta§awwuf as it emerged in the geographical areas from whence the political exiles and slaves were brought to the Cape is also engaged. As part of the conclusion to this dissertation an ÒafterwordÓ is provided that briefly sketches the post-1945 theological milieu that increasingly witnessed the emergence of new anti-ta§awwuf pressures within the Muslim community.Religious Studies and Arabic
MA (Arabic)
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Sparkes, 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.
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Ce mémoire présente une exploration décoloniale et transdisciplinaire des doctrines et pratiques de la confrérie soufie transnationale Burhaniya, dans le monde arabe et en Occident. Il traite principalement de la période s’étendant de la fondation de la confrérie en 1938 jusqu’en 2012. Pour bien contextualiser les particularités de l’émergence de cette confrérie moderne, ce mémoire présente tout d’abord son ancrage historique par l’étude de ses racines en lien avec l’histoire du soufisme en Afrique du Nord et en Asie de l’Ouest. Puis, ce mémoire offre une analyse comparative de certains des principaux contextes nationaux où s’est disséminée cette confrérie, à partir du Soudan, vers l’Égypte, la France, l’Allemagne, les États-Unis et le Canada. Suite à ses recherches, l’auteur conclut que les cheikhs de la Burhaniya ont facilité l’expansion de la confrérie en occident et ont perpétué un héritage soufi plutôt traditionnel au sein du monde moderne. Ils ont su le faire en préservant les doctrines fondamentales de leur tradition tout en adaptant leurs pratiques à divers contextes.This 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.
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Abbe, Susan. "Der Weg der Sa`dīya." Doctoral thesis, 2005. http://hdl.handle.net/11858/00-1735-0000-000D-F22E-6.
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