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Anwar, Etin. "Ibn Sīn̄ā and mysticism : a reconsideration." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28241.
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Ibn Sina has been the object of many contemporary studies, all of which have attempted to examine various angles of the possible connection between Ibn Sina and mysticism. These studies, however, have not fully explored Ibn Sina's understanding of mysticism; he is generally seen as the most rational philosopher who ever lived and, therefore, unlikely to have been a mystic in any sense. In response to this claim, the present study aims to reconsider Ibn Sina's connection with mysticism and to examine his own perception of this tradition.This thesis first looks at the various factors which may possibly have contributed to Ibn Sina's mystical thought. Two of these were his spiritual consciousness and the Shi'ite milieu of his times. The intellectual tradition in which Ibn Sina lived, and his exposure to different aspects of Islamic intellectual tradition, were another factor that shaped his mystical thought. This thesis also attempts to reread Ibn Sina's mystical works in order to reveal his methodological perspective on mysticism. Ibn Sina incorporates mystical experience in a symbolic narrative into his work. He also theorized about mystical experience, using S&dotbelow;ufi terms like mystical knowledge ('irfan) and love ('ihsq), and tried to explain these experiences in a systematic fashion.
Ibn Sina's main contribution to the field of mysticism is his attempt to reconcile and to connect the different traditions of Neoplatonism, gnosticism, and S&dotbelow;ufism. It is remarkable how these ideas fit into a common framework---that of mysticism. These ideas may possibly stem from his close understanding of and sympathy with S&dotbelow;ufi discourse. Ibn Sina also contributed to a new literary genre in S&dotbelow;ufi literature, most notably in his visionary recitals, which express a sort of mystical experience.
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Vakily, Abdollah. "Ali Shariati and the mystical tradition of Islam." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60680.
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This thesis presents Dr. Ali Shariati vis-a-vis the mystical tradition of Islam, focusing particularly on his inner spiritual and mystical orientation. Shariati is well known as a sociologist of religion, as a political activist, and as "the Teacher of Revolution" in Iran. Yet in his much neglected personal writings he reveals quite a different dimension of his being, a dimension which is clearly mystical in character. This study investigates the hidden mystical aspect of Shariati, and analyzes its relation to the other aspects of his personality. What is disclosed is the existence of a continuous struggle between Shariati's intellectual convictions and his spiritual intuitions, or rather between his mind and heart, as well as Shariati's repeated attempts to reconcile these two conflicting dimensions of his person.
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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.
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In the early ninth century Muslim renunciants developed the metaphor of devotion to God is a path to teach their disciples how to cultivate virtues that would enable them to escape attachment to the world. Alongside these virtues were ascetic practices, sometimes extreme, that demonstrated their commitment to God. The earliest example of this renunciant path is the ascetic manual Adab al-'ibadat attributed to Shaqiq al-Balkhi (d. 198/809-10). Al-Harith al-Muhasibi (d. 243/857-8) took exception to exaggerated practices of Shaqiq's path and insisted that religious devotion must adhere to the commands God gave in the Quran and in the Sunna. Unique in the ninth century, Muhasibi also insisted that God's commands were not limited to exterior actions, but included specific expectations of the interior dimension of religious devotion. Abu Sa'id al-Kharraz (d. 277/890-91 or 286/899) expanded the renunciant path of Saqiq's followers, but also responded to Muhasibi's censure and softened the more extreme practices of the renunciant path. He was firmly committed to the interior dimension of religious devotion, but gave no indication that he accepted Muhasibi's insistence that these virtues were incumbent. Rather, he argues that the noblest expression of these virtues exists only among God's friends, whose religious devotion has its origin in the excellence of their primordial condition. This thesis will introduce a conceptual hierarchy of religious devotion that facilitates the analysis and comparison of each of these authors. Current discussions of ninth-century Islamic piety are limited by inadequate definitions of asceticism and mysticism. A holistic approach to their religious devotion will provide tangible indicators of the ascetic or mystical orientation of their piety. This provides better parameters for discussing the relationship between asceticism and mysticism in the ninth century.
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Islam, Saiyida zakiya hasna. "Bawa Muhaiyaddeen: A Study of Mystical Interreligiosity." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/461176.
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ReligionPh.D.
The focus of the study is on the teachings of Bawa Muhaiyaddeen, the mystic saint whose tomb is in Coatesville, PA, which is the only Sufi shrine in North America. Much has been written on the community of Bawa’s followers whose main office is in the Bawa Muhaiyaddeen Fellowship in Philadelphia, PA, USA. However, as far as my research revealed, as to this date, no study has focused particularly on his teachings. The objective of this study is to initiate that. This study spotlighted on how this Sufi saint integrated the various religions in his teachings. His teachings are evidently premised on the Islamic concept of Tawhid. This aligns with the mystic perspective and thus is this study premised. Bawa’s vision is of a single truth emanating throughout creation through all space and time. This is a characteristic that mystics of all traditions appear to share. What makes Bawa unique among the known mystics is how he weaves in the various religions to convey his teachings. Thus, his teachings are a veritable pot pourri of ancient wisdom flowing from the Hindu Puranas to the Sufi teachings in Islam. In one way it can be viewed as a one-man inter-religious monologue. It is not so much the perennial message as looking at each tradition in a way that had eluded the believer before. Sufis of yore are known to use this method, but had remained within their own traditions. Bawa’s teachings are significant in his being a figure that is metaphorically described in a title of a Bawa Muhaiyaddeen Fellowship publication as the “Tree That Fell to the West”. Thus, spanning both the East and the West, his teachings became global in its reach and appears to be more relevant and accessible due to the nature of contemporary progression of our psyche. To situate Bawa the study has provided a very brief overview of the mystic perspective and a comparative sketch of mysticism in the West and Islam. Bawa being a Muslim mystic, a chapter on Islam and the Muslim world view and an insight into Sufism was deemed essential to comprehend the depth of Bawa’s teachings. It was also necessary to analyze the significance of the pioneering spirit of North America that is so consonant with the element of freedom that defines the mystic message that is essentially that of liberation. This is viewed as a vital component in the message of Bawa that served to capture the psyche of his followers. What is notable in Bawa’s teachings is how he integrates the popular ideas of different traditions to draw out a hidden significance that overturns the traditional way of how the listener had hitherto viewed them. He views the religions as sections, states, etc., that have to be experienced into the distillation of the truth in a manner of speaking. Each of these plays its part in the progression of every individual to the point of the ultimate realization to the Real. Bawa’s teaching methodology appears to be aligned to the tradition of the “holy men” who have come to light with the recent research of the past two decades. Bawa remains unique in his expansion, per se, in continuation of the model left as the legacy by those holy men that researcher Richard Eaton brought to our attention. An analysis of that legacy is provided as it will be conducive to understanding as to how the Sufi perspective centered on Tawhid brings in the terrain of multiple traditions. Bawa taught through discourses. Such teachings belong to the age old oral tradition. Thus, the teachings flow according to the teacher’s discernment of each individual’s needs in the audience. He would tell his followers that he provides the nourishment as per the need of each individual as he “sees” where each of his “children” are when they come to him. This translates into his perceptiveness of each person’s level of comprehension and his contouring his message to gear into that level for optimal learning. Bawa’s teachings can be described as a veritable ocean in its breadth and depth. The task was to attempt to draw manageable parameters for this research. As such, the usage of Hinduism is the sliver that has been chosen to analyze what and how Bawa conveyed his message. The focal point is that it is through the mystic perspective Bawa integrated diverse traditions to converge on the single point of the Islamic concept of Tawhid. What is shown here is that it is such a perspective that allowed Bawa to bring together the apparently diametrically opposite traditions of Hinduism and Islam through an interreligious journey that brings in a perspectival shift by expanding the psyche of the listener.
Temple University--Theses
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Curry, John Joseph. "Transforming Muslim mystical thought in the Ottoman Empire the case of the Shabaniyye order in Kastamonu and beyond /." Connect to resource, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1117560455.
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Batubara, Chuzaimah. "Islam and mystical movements in post-independence Indonesia : Susila Budhi Dharma (Subud) and its doctrines." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0017/MQ54979.pdf.
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Yuningsih, Yeni Ratna. "The mystical element in Mīkhāīl Nuaymah's literary works and its affinity to Islamic mysticism /." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29848.
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This thesis investigates the mystical elements in Mikha'il Nu`aymah's literary works and their affinity to Islamic mysticism, elaborating in particular on the notions of oneness of being and the transmigration of soul. These two themes are the more prevalent ones in Nu`aymah's mystical thought when compared to such other themes as love and asceticism, which can also be found in his works.However, the notion of oneness of being seems to be the basis of his mystical concepts as well as the goal to which other themes are directed. The notion of the transmigration of soul is therefore developed by Nu`aymah in the context of the idea of oneness of being. The mystical thoughts of Mikha¯'il Nu`aymah concerning the two notions above, are to be found in a number of his works, such as Zad al-Ma'ad, al-Marah&dotbelow;il, The Book of Mirdad, Liqa', his autobiography Sab`un and his collections of poems Hams al-Jufun .
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DaCrema, Norma. "TRANSCENDING THE FEMININE: NEGOTIATING GENDER IN THE MYSTICISM OF IBN AL-‘ARABĪ AND FRANCIS OF ASSISI." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/313501.
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ReligionPh.D.
Explorations of how "the feminine" functions in the systematic mystical theology of Ibn al-ʿArabī (1165-1240) begin, in English, with Reynold Nicholson's early 20th century analysis of Tarjumān al-Ashwāq and extend through the work of dozens of scholars since then, most notably Henry Corbin, Toshihiko Izutsu, William Chittick, Sachiko Murata and Sa'diyya Shaikh. (Of course, one could argue that such studies in Arabic reach back as far as his foremost disciple al-Qunawi, and his foremost critic, Ibn Tamiyya. St. Francis of Assisi (1181-1226) shares with the Shaykh a general historical context as well as a famously passionate devotion to mystical practice as a strategy for achieving proximity to God. He, too, has engendered scholarly interest in his attitude toward women and the feminine as intrinsic to making that ascent, and not just among his earliest hagiographers, but through hundreds of interpreters since, most recently André Vauchez and Jacques Dalarun. Yet, despite generations of scholarship on that point, a comparative study of these two mystics has yet to be published. "Transcending the Feminine: Negotiations of Gender in the Mysticism of Ibn al-ʿArabī and Francis of Assisi" endeavors to fill that gap, and in so doing to unpack the distinctive aspects of the saint's and the Shaykh's mystical approaches, demonstrating intersections as well as departure points. Instrumental to that task are the conclusions of feminist scholars focusing on either man, but also--because the question of the feminine is so intimately associated in mystical texts with physical and spiritual desire--such an endeavor is relevant to the psychoanalytical approach to medieval religious texts, one made possible by Sigmund Freud and particularly Jacques Lacan, and then expanded upon by Luce Irigaray and Amy Hollywood. The pathway linking Francis and Ibn al-ʿArabī traverses their mysticisms, their use of metaphorical language, their specific constructions of gender, theologically and poetically, and their surprisingly complementary strategies for underscoring how the physical body emerges as crucial to the mystical ascent. Accordingly, this dissertation navigates the intriguing space in between the two--that is, in Ibn al-ʿArabī's phrasing, the barzakh where the ultimate priorities of one virtually touch those of the other, yet in a way that preserves their contradictions.
Temple University--Theses
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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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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.
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This study is a comparison of the philosophical systems composed by the Indian
philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE).
The primary thesis found in this study is that the conceptual systems constructed by
Sankara and Ibn Arabi are not perfectly new creations derived from the core of their
mystical realizations. Rather, they contain fundamental pre-existing principles, concepts,
and teachings that are expanded upon and placed within a systematic philosophy or
theology that is intended to lead others to a state of realization. A selection of these
presuppositions are extracted from within each of these thinkers’ philosophical systems
and employed as structural indicators. Similarities are highlighted, yet the differences
between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems,
lead us to the conclusion that the two mystics inhabited different conceptual space.iv, 195 leaves ; 29 cm
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Holladay, Zachary. "Poetry and Ritual: The Physical Expression of Homoerotic Imagery in sama." [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002564.
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Dallh, Minlib. "A mystical encounter of a Dominican friar, Serge de Beaurecueil (d. 2005), and a Hanbalī Sūfī, ‘Abdullāh AnSārī of Herāt (d. 1089)." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3081.
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This study examines the life and scholarship of a French Dominican friar, Serge de Beaurecueil (1917 - 2005). His life time investigation of the mystical dimensions of Islam centered around the life and corpus attributed to the 11th century Hanbalī Sūfī shaykh‘Abdullāh Ansārī of Herāt (1006 - 1089). The thrust of our argument is that this erudite and mystical conversation with the work of the Pīr of Herāt is a methodology and a theology of dialogue with the religious other. This mystical and prophetic journey combines the Ashramic spirituality of Jules Monchanin and Henry Le Saux in India, a masterdisciple relations, the ethical demands of interfaith dialogue, and finally testifies to the hidden and abiding presence of God among the downtrodden of Kabul. Also, de Beaurecueil’s life ascertains the rich and varied heritage of Dominican spirituality and lays bare the conundrums of interfaith encounter. The introduction sets the stage for the friar’s mystical and prophetic life among Muslims. The first two chapters are biographical. They scrutinize the formation period and professional life of both de Beaurecueil and AnSārī. The following two chapters describe de Beaurecueil intellectual and spiritual growth. His erudition on the corpus of AnSārī and his praxis mystica fit perfectly the Dominican tradition of search for Truth (Veritas) and contemplata aliis tradere. The last chapter attempts to couch in a philosophical language a mystical encounter. Even though de Beaurecueil’s praxis mystica is both attractive and intimidating, his life is a bold testimony to the demanding complexities and rich opportunities of Christian-Muslim mystical encounter.
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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.
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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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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.
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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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Nabti, Mehdi. "La Confrérie des Aïssâwa du Maroc en milieu urbain : les pratiques rituelles et sociales du mysticisme contemporain." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0001.
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Cette thèse s’attache à l’étude de la confrérie soufie des Aïssâwa, fondée à Meknès au Maroc au 16ème siècle par Muhammad Ben Aïssâ et toujours active aujourd’hui. Elle résulte d’une enquête de terrain de onze mois effectuée au Maroc ainsi que sur l’étude de la littérature spécialisée en arabe, en français et en anglais. Les données de l’auteur proviennent d’entretiens directifs menés auprès de différentes populations cibles et de l’observation participante comme musicien lors des cérémonies des Aïssâwa à Fès et Meknès. L’approche est socio anthropologique et musicologique avec une mise en perspective historique. La thèse analyse à la fois la doctrine mystique, les pratiques sociales des affilés, les différents rituels, les techniques musicales et corporelles. Signalons la présence d’un DVD audio et vidéo montrant les cérémonies des Aïssâwa (lîla et mussem) à Fès et à MeknèsThis thesis devotes to study the Aïssâwa sufi brotherhood, founded by Muhammad Ben Aïssâ in Meknès in Morocco in the 16th century and still active today. This work is based on a eleven months investigation in Morocco and on the research on specialised books in arabic, french and english about the subject. The author’s own résults came from interviews of several people and from the musical practice inside sufis groups of the Aïssâwa brotherhood in Fès and Meknès. The approach is socio anthropological and musicological with a historical looking-out. The thesis analyses the mystical doctrine, the socials practices, the rituals, the musicals and trance techniques (bodies). Point out the provide of a DVD showing the Aïssâwa trance ritual and their pilgrimage in Fès and Meknès
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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.
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Née d’un questionnement épistémologique sur la manière dont les concepts véhiculés par la recherche découpent le réel et sur la place de la subjectivité en sciences des religions, cette thèse analyse la vision de la mystique musulmane selon Louis Massignon (1883-1962). Elle met en lumière la posture herméneutique de ce chercheur qui, après avoir démontré l’origine qur’anique du soufisme, fait de la figure d’al-Mansûr b. Hallâj (m. 309/922), le paradigme de la sainteté en islâm. L’analyse montre que sa vision de la réalité étudiée est tributaire de sa propre spiritualité : il perçoit la mystique authentique comme une voie d’ascèse, de purification par la souffrance. Au cœur de l’union mystique, le mystique devient le témoin de Dieu. A cette voie, il oppose celle d’Ibn 'Arabî (m. 638/1240) et perçoit l’influence du néoplatonisme comme une altération de la pureté ascétique primitive. La voie la plus pure est une mystique de l’annihilation (fanâ') au sein de laquelle l’être humain serait indigne d’endosser les attributs divins et de connaître l’état de subsistance (baqâ'). Sa quête, mue par des questionnements existentiels, illustre la difficile conciliation entre la quête du vrai et la quête de la Vérité. Cette étude montre combien la subjectivité du ou de la chercheur.e sert la recherche et l’entrave à la fois. Elle suggère, afin de construire les conditions du comprendre qu’il importe de prendre conscience de la particularité de sa posture herméneutique, d’énoncer son intention, d’interroger ses catégories conceptuelles, de maintenir une distance critique à son sujet, de réfléchir sur sa pratique, afin que la subjectivité ne déforme pas le réel, mais l’éclaire et le révèleBorn 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
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Chiabotti, Francesco. "Entre soufisme et savoir islamique : l'oeuvre de ῾Abd al-Karīm al-Qushayrī (376-465 / 986-1072)." Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3096.
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La présente étude veut représenter un essai de synthèse des aspects les plus remarquables de la production littéraire et du rôle dans l'histoire du soufisme du maître soufi et théologien khorassanien Abū l-Qāsim ῾Abd al-Karīm b. Hawāzin al-Qushayrī (376-465/ 986-1072). Trois axes principaux sont développés : la vie de Qushayrī et la dynamique de diffusion de son oeuvre, l'analyse du corpus qushayrien (étude des manuscrits et état de l'édition), les aspects les plus remarquables de sa doctrine. L'idée principale qui guide ce travail est la saisie de la relation qu'on aperçoit, dans l'oeuvre de Qushayrī, entre le soufisme et les différents savoirs islamiques. Quelle est la véritable nature de cet « effet miroir » que Qushayrī opère entre le savoir exotérique et la connaissance ésotérique propre au soufisme ? Dans quelle mesure Qushayrī innove et dans quelle mesure peut-on le considérer comme un « transmetteur fidèle » d'un patrimoine à la fois spirituel et savant dont il se veut l'héritier ? Après la redéfinition de la relation soufisme-savoir, notre deuxième objectif est de jeter une nouvelle lumière sur «Qushayrī le maître», un maître que les sources plus anciennes appellent ustādh imām, savant et religieux à la fois. Par delà le souci normatif qui traverse l'oeuvre qushayrienne, n'en demeure pas moins un appel au voyage et au dépassement vers la connaissance de Dieu. Comme le dit le maître soufi Dhū l-Nūn l'Egyptien d'après la Risāla de Qushayrī, « tout ce que tu peux concevoir dans ton imagination, Dieu est différent de cela »This dissertation is the first monograph on the life and work of the immensely influential Nishapuri Sufi and theologian ʿAbd al-Karīm b. Hawāzim al-Qushayrī (376-465/986-1072). On the basis of unpublished manuscripts and textual marginalia (isnāds, ijāzas and colophons) as well as recently published critical editions, the present study has three primary research nodes: 1) Qushayrī's formation as a thinker and the dynamics that made for the successful diffusion of his work; 2) the Qushayrian corpus (a survey of extant manuscripts, editions and secondary scholarship); and 3) the most important aspects of Qushayrī's project. A number of important questions will be pursued, including: How should we understand the interplay between exoteric and esoteric knowledge that pervades Qushayrī's writings? To what extent does Qushayrī redefine the spiritual and scholarly traditions he inherited, and how does he conceive of his role as transmitter? Finally, this study addresses the role of Qushayrī as a spiritual master. Questioning previous assumptions as to the ways in which Qushayrī's spiritual influence was propagated, I demonstrate that Qushayrī emerged as a charismatic spiritual master in his own lifetime, directly establishing a Sufi-scholarly tradition that our sources term Qushayriyya
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Benstein, Patricia. "La conception du divin et de l’être humain universel chez Ibn ‘Arabi à travers des oeuvres et études en anglais et en français." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3011.
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Le sujet de cette thèse est la conception du divin et de l’être humain parfait (insân kâmil) et du voyage spirituel dans la doctrine d’Ibn ‘Arabi à travers une présentation et une analyse de ses œuvres et études en anglais et en français. Cela implique une analyse profonde des sujets qui sont fondamentaux tout en étant dispersés dans l’œuvre du maître. Cette étude interprétative se concentre sur l’analyse et la discussion de ce que les traductions et les études offrent au chercheur occidental. La première partie présente la conception du divin chez Ibn ‘Arabi, ce qui inclut la présentation de la doctrine des différentes dimensions de la réalité divine. Le mouvement de l’unicité à travers les noms divins à la création du cosmos et de l’être humain est présenté et analysé. La deuxième partie analyse la totalité de la réalité de l’autre angle, celui de la perspective de l’être humain dans la doctrine d’Ibn ‘Arabi. Les caractéristiques de l’amour et de la lumière, que les humains et Dieu partagent, sont éclaircies. Le développement spirituel du serviteur qui cherche la proximité de Dieu et les différences entre les saints et les prophètes sont décrites dans la deuxième partie. La troisième partie précise le lien entre les deux parties précédentes. La question de l’identité du voyageur, sa motivation et sa destination sont examinées dans la perspective de l’ascension et de la redescente. Le chapitre conclusif rassemble les conceptions clés du sujet et introduit la conception de la transcendance inclusive dans l’œuvre d’Ibn ‘ArabiThis thesis explores the concepts of the divine, the perfect human being (insan kamil) and the spiritual journey in the doctrine of Ibn ' Arabi through a presentation and analysis of his works and studies in English and French. This involves a thorough analysis of the topics that are fundamental and yet dispersed in the work of the sheikh. This interpretative study focuses on the analysis and discussion of what the translations and studies provide the Western researcher. The first part presents the concept of the divine in Ibn 'Arabi, which includes the presentation of the doctrine of the different dimensions of the divine reality. The movement of unity through the divine names in the creation of the cosmos and of human beings is presented and analysed.The second part analyses the totality of reality from another angle, that of the perspective of the human being in the doctrine of Ibn 'Arabi. The characteristics of love and light that God and humans share are elucidated. The spiritual development of the servant who seeks proximity to God and the differences between the saints and the prophets are also described. The third part of the thesis establishes the connection between the previous two parts. The question of the identity of the traveller, their motivation and final destination are discussed from the perspective of the ascent and subsequent descent. The concluding chapter brings together the key concepts of the study and introduces the concept of ‘inclusive transcendence’ in the work of Ibn 'Arabi
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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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Dockrat, Muhammad Ashraf Ebrahim. "Between orthodoxy and mysticism: the life and works of Shaikh Muhammad ibn Tahiral-Fattani (914/1508-986/1578)." Thesis, 2002. http://hdl.handle.net/10500/2468.
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This study focuses on orthodoxy and mysticism in the religious thought of Shaikh Mul,tammad ibn Tahir al-Fattani (914/1508-986/1578), a sixteenth century Sunui Rohra scholar. Islam had persistently presented two faces: one that was shari ah minded and concerned with the outward, socially cognizable behaviour and anothE'r mystkal-minded, concerned with the inward, personal life of the individual. The former was the domain of the "ulama", whereas the Sufi pirs accepted the care of the latter. While there were always those who accepted the one face of Islam as genuine and mistrusted the other
or even regarded it as spurious, Shaikh al-Fattani succeecded in marrying the two. He was at once both a mystic pir and an orthodox religious scholar.
A biography of Mul}ammad ibn Tahir al-Fattani based on the previous works is attempted with the aim being to collect the factual information pertaining directly to the details of his life. The last years of Shaikh al-F'attani's life were devoted to his reform involvement in his community and particularly to the removal of the Mahdawiyyah thoughts of
Sayyid Muhammad Jawnpuri)who had declared himself the promised Mahdi.
Against this backdrop of the life account of al-Fattani elements of orthodoxy and mysticism are identified in his scholarly works. Best known for his work Majma bihar al-anwar fi gharaib al-tanzil wa lataif al-akhbir, all the extant works of the Shaikh are discussed.
To understand tbe subject within the context of his ethnic identity, aspects of the Bohra community are studied . lt is shown that their occupation as merchants and a history that emphasised their ancient link to the faith of Islam were some of the factors that shaped their group identity. Religious affiliation of the Bohras is explored in detail and after examining the various religious groupings it is evident that the principal communities amongst them differ substantially in their belief systems. Muslims of Sunni Bohra descent are to be found in South Africa. The Sunni Bohra community in general and their ulama in particular are today constantly challenged to not only be devoted to orthodoxy but to sufi doctrine and discipline as well.Religious studies
D.Litt. et Phil. (Religious Studies)
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Desai, Desmond. "The ratiep art form of South African muslims." Thesis, 1993. http://hdl.handle.net/10413/8929.
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The ratiep is a peculiarly South African trance-linked art form characterised by stabbings with sharp objects to the arms and other bodily parts, the piercing of the ear-lobes, the cheeks and the tongue by alwaan (skewers), the performance of certain standard dhikr to the accompaniment of the rebanna and dhol, and a highly stylized movement. The ratiep art form is rooted in Sufi Muslim traditions. Similar trance-linked art forms, called the dabos and Sufi ceremonies, exist in Sumatra and Syria respectively. These are all linked to Abdul Kader al-Jilani, founder of the Qadiriyyah Sufi fraternity. The South African variant of the art form also characterised by unusual self-mutilating acts, has been practised for more than 200 years, and started
amongst the Cape Muslims. The literature provides historical evidence of the controversy regarding its "Islamic" nature,
which has existed since the latter half of the previous century amongst South African Muslims. It has become dissociated from Islamic practices generally, and is regarded as bidat (innovatory). The South African Indian ratiep performance relates to its Cape Muslim counterpart. Both subgenres show a special relationship to the different genres and styles of music
constituting South African Islamic and 'Cape Malay' music which are unique outflows of the cultural heritage, the social milieu and the enslaved, deprived and indentured work circumstances of early South African Muslims. In its vocal style the khalifa performance relates to qiraat and the secular nederlandslied; the latter is a transitional form between the sacred orthodox qiraat and the secular homophonic oulied. A voorwerk and giyerwee sharif precede respectively the Cape Muslim performance and its Indian counterpart. Like the ratiep, they have well-defined textual and musical forms. Ratiep musical instruments. the characteristic movement, the praboes (sharp instruments) and the bank with its decorations of flags add to the totality of the ratiep performance. Metaphysical and medical considerations are important in understanding the nature and purpose of the ratiep performance and the absence of bleeding; the results achieved thus far are still inconclusive. Ratiep acts are often seen as skilful swordplay and exhibitionism, rather than a physical testimony of faith.Thesis (Ph.D.)-University of Natal, 1993.
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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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Hadaway, Robin Dale. "Contextualization and folk Islam : a case study in the Sudan." Thesis, 2010. http://hdl.handle.net/10500/4659.
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Estimates suggest that seventy percent of Muslims follow
folk Islam (popular Islam), rather than the orthodox Islamic
faith. Most methods for reaching Muslims with the
Gospel have concentrated on one of two broad approaches
with a third blending the first two methods.
Apologetic, polemic and dialogue techniques argue
that Christianity is more valid or reasonable than Islam.
Other approaches consist of contextualized methods seeking
some common ground between Christianity and Islam.
Apologetic arguments have not been very effective
with folk Muslims because cognitive propositions fail to
answer the “why” questions posed by popular Islam. Most
contextualized methods also miss the mark with folk Muslims;
they rarely attend Islamic worship, observe the
five pillars of Islam, or read the Qur’an. A few missiologists
propose a fourth category for reaching Muslims –
contextualizing according to their worldview.
This thesis explores what are the best approaches
for evangelizing folk Muslims who are particularly influenced
by African Traditional Religion (ATR). The Beja
tribe of the Sudan and the Sukuma tribe of Tanzania serve
as case studies. I argue for a contextualized approach to
folk Muslims, addressing their unique worldviews. ATRinfluenced
folk Muslims lean toward a fear-power
worldview, while the Sufis among them hold to an existential-
transcendent worldview. Each group, therefore,
necessitates a different evangelism approach.
The first chapter presents preliminary matters, the
research question, a literature review, and a rationale
for the thesis. The second chapter analyzes the case
study example of Beja folk Islam. Chapter three examines
folk Islam and its relationship to orthodox Islam,including further illustrations from the Beja tribe. The
fourth chapter explores the subject of ATR and its relationship
to folk Islam. The Sukuma tribe of Tanzania
serves as a base-line model of ATR for a comparison with
Beja folk Islam. Chapter five introduces the topic of
contextualization in Muslim evangelization and assesses
the effectiveness and validity of methods that have been
used. Chapter six suggests worldview approaches for
reaching ATR and Sufi-influenced folk Muslims. The final
chapter summarizes the thesis content, reviews the response
to the research question, and analyzes the implications
of the findings of the case study.Christian Spirituality, Church History & Missiology
D.Th. (Missiology)
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Šuková, Petra. "Islámské umění." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-390559.
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TITLE: Islamic Art AUTHOR: Petra Šuková, Bc. DEPARTMENT: Department of Art Education SUPERVISOR: Viktor Čech, Mgr. ABSTRACT: Object of this thesis is an investigation of islamic art in a context of islamic doctrine with stress on elements which islam has in common with the jewish-christian culture, which was an inspiration for islam as well. The thesis compares certain trends and characters in these monoteistic religions with reference to mutual influences between western and eastern culture, which have been continuing even nowadays. The main object of interest is a human body and its carnality as well as the stereotypes we have about this topic. These stereotypes and prejudices towards islam and islamic art are also the issue for the practical and didactic part, when pupils will have an opportunity to try ornamental and nonfigurative way of depiction as well as a figurative and contemporary islamic art influenced by the western culture. KEYWORDS: islam, nonfigurative art, body, holy books, taboo, transcendence, mysticism, christianity, judaism, identity, stereotype, contemporary art, islamophobia
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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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