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Spellman, Kathryn Rosemary. "Religion, nation and identity : Iranians in London." Thesis, Birkbeck (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367944.
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Taffazoli, Parasto. "Khomeini and Sufism : Ayatollah Khomeini’s influence on the oppression against Sufi Orders in the Islamic Republic of Iran." Thesis, Stockholms universitet, Statsvetenskapliga institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-106476.
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Since the 1979 Islamic revolution in Iran many Shia Sufi Orders, who are religious groups that exercise the mystical and spiritual elements of Shia Islam, have been forced to exile due to oppression from the government. The largest Sufi Order, The Nematollahi Soltan Alishahi Gonabadi are still in the country, but are oppressed by the Islamic regime; From an arson attack in central Tehran in 1980; The Iranian government being blamed to have imprisoned 11 members of the Soltan Alishahi Order for peaceful activities in 2013 (HRW, 2013); To the odd arrests and physical abuses of the Order’s members in March 2014. The oppression against this Sufi Order has thus been continuing in the Republic, although it is in contradiction to the written documentations that have been declared in the constitution. Ayatollah Khomeini’s view on Sufism may be a reason to why the Sufi Orders today are oppressed and not perceived as formal citizens of the Republic, since it is his ideology as the founding father and the Supreme Leader that is the map the Republic governs through. The definition of who is a formal citizen in Iran goes under Article 12, 13 and 41; where The Soltan Alishahi Order are members of the Twelver Shia Religion, can be understood as with regard to their treatment by the Iranian government, neither formal nor approved citizens in the eyes of Islamic Republic. A critical discourse analysis have been made from the 21 volume anthology of Khomeini’s speeches, messages, interviews, decrees, religious permissions and letters that are texts written by Khomeini himself. The contexts of the words ‘Sufi’, ‘Dervish’, ‘Gnostic’ and ‘Mystic’ have been the focal point, which are extended words of Sufism.From the result found, it is evident that Khomeini’s perception of Sufism could be a possible reason to why Sufi Orders are oppressed; the words ‘Sufi’ and members of Sufi Orders ‘Dervishes’ are negatively described by Khomeini, whilst ‘Gnostic’ and ‘Mystic’ is almost in every case associated with positive ways of approaching God and Islam. This linguistic distinction by Khomeini can therefore be based upon on a personal hostile stance against Sufism and Sufi Orders, which in turn outflows into the Islamic Republic and the Islamic government of Iran
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Bos, Matthijs Eduard Willem van den. "Mystic regimes an exploration of comparative social development and cultural performance : the Ṣafīʻalīšāhī and Solṭānʻalīšāhī-Neʻmatollāhī Sufi orders in the Pahlavi Dynasty and the Islamic Republic of Iran /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2000. http://dare.uva.nl/document/56292.
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Buckley, Robert J. "The Halveti-Jerrahi : a Sufi order in modern Turkey." Thesis, Durham University, 1992. http://etheses.dur.ac.uk/1175/.
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Rahma, Awalia. "Sufi order and resistance movement : the Sans̄ưiyya of Libya, 1911-1932." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30206.
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This thesis is a study of the Sanusiyya order, in which particular emphasis is placed on its role as a resistance movement. Based on a survey of the social, economic, religious and political activities of this sufi brotherhood and its involvement in the tribal system of the North Africa during the first three decades of this century, an attempt will be made to identify on the one hand the factors that contributed to the strength of its resistance to Italian invasion, and on the other, the elements that led to its failure. It is argued that its initial success in the resistance benefited from the network of the zawiyas where ikhwan from different tribes were integrated socially and economically in accordance with strong Islamic values. However, lack of military training and weapons, dependency on a prominent figure, competing ambitions within the Sanusi family and geographical distance ultimately weakened the resistance.
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Rahma, Awalia. "Sufi order and resistance movement, the San¢usiyya of Libya, 1911-1932." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64184.pdf.
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Santos, Delano de Jesus Silva. "O encontro de dois oceanos: a Ordem Sufi Chishti na Índia e o diálogo com as tradições do hinduísmo." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5544.
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A presente tese, desenvolvida a partir da perspectiva da mística comparada, analisa alguns elementos históricos, doutrinários e praxiológicos que proporcionam e favorecem o diálogo inter-religioso e inter-civilizacional entre o sufismo da Ordem Chishti na Índia e as tradições hindus. A pesquisa disserta sobre a presença inicial do islã na índia e a importância do sufismo persa para o diálogo com o hinduísmo. Procura-se demonstrar iniciativas de comunicação realizadas pelos primeiros sufis chishtis que se estabeleceram no subcontinente indiano que contribuíram para esse processo de interação. A pesquisa também trata de questões filosófico-teológicas da Ordem Chishti e suas práticas espirituais que servem como eixos de aproximação entre as duas tradições destacando a importância da religiosidade popular na forma de música (qawwãli) e espaços sagrados (dargãhs) que revelam o pluralismo da estrutura religiosa indiana. A tese aponta para um modelo não-ocidental de diálogo inter-religioso vivenciado por esses encontros entre as duas maiores religiões da Índia. Por um lado, esse intercâmbio espiritual entre hindus e muçulmanos é mediado pela mística islâmica, ou sufismo, e por outro pela tradição dos Upanisads. Um traço comum em ambas as tradições é a abertura dialógica e o compromisso com a dignidade humana.
The present thesis, developed from a comparative mysticism perspective, analyzes some historical, doctrinal and practical elements, which provide and favors the inter-religious and inter-civilizational dialogue between the Sufism of the Chishti Order in India and Hindu traditions. The research discusses the initial presence of Islam in India and the importance of Persian Sufism to the dialogue with Hinduism. It seeks to indicate some communicative initiatives taken by the first Sufi chishtis established in the Indian subcontinent who contributed to this process of interaction. The research also addresses philosophico-theological issues of the Chishti Order and its spiritual practices that serve as references for approximation between the two traditions highlighting the importance of popular religiosity in the form of music (qaw-wali) and sacred spaces (dargahs) revealing the pluralism of the Indian religious framework. The thesis points to a non-western model of inter-religious dialogue experienced through these encounters between the two major religious in India. On the one hand, this spiritual exchange between Hindus and Muslims is enriched by the Islamic mysticism, or Sufism, on the other hand by the Upanisadic tradition. A common feature to both traditions is their dialogic openness and commitment to human dignity.
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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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Salmassian, Leyla. "Spirituality and Art Therapy: The Practice of Sufi Zikr, Sufi Meditation Tamarkoz and Art-Making From an Art Therapist’s Lens." Digital Commons at Loyola Marymount University and Loyola Law School, 2017. https://digitalcommons.lmu.edu/etd/298.
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This research examines the effects of a daily, ritualistic, intentional practice of Sufi meditation Tamarzok, Sufi Zikr and art making in the life of a female art therapist graduate student, in a transitional professional and developmental stage of life. The general psychology and art therapy literature were examined to look at contemporary understanding in the integration of spirituality and art in mental health. A lack of information in the art therapy literature prompted the interest in the development of this study to respond to this inquiry. This art-centered research informed by a heuristic, phenomenological, dialectical inquiry of self-examination, encompassed the practice of Sufi Zikr and Sufi meditation Tamarkoz as understood from the perspective of the Sufi Order Maktab Tarighat Oveyssi Shahmaghsoudi School of Islamic Sufism, followed by art making as a way of documenting and contextualizing the qualities of the internal and external emotional landscapes to uncover themes and broaden self-knowledge in the support and enhancement of growth and well-being. The data was analyzed by looking at emergent themes. Conclusions drawn aligned the combined practices of art making and spirituality to that of a relational home where the Self and all parts of the psyche can coexist and contextualized for meanings to emerge and healing to take place. The findings of this inquiry were in overall alignment with the reviewed art therapy literature; gaps in the reviewed literature were noted in the exploration of the somatic component of the practice of art making as it relates to healing. Further research is warranted to expand and explore the data and the uncovered areas.
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Sedgwick, Mark J. "The heirs of Ahmad Ibn Idris : the spread and normalization of a Sufi order : 1799-1996 /." Bergen : Universitetet i Bergen, 1998. http://catalogue.bnf.fr/ark:/12148/cb375897390.
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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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Habibis, Daphne. "A comparative study of the workings of a branch of the Naqshbandi Sufi Order in Lebanon and the UK." Thesis, London School of Economics and Political Science (University of London), 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281924.
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The thesis studies two groups of the Naqshbandi Sufi Order. One is in Tripoli, north Lebanon, and has a loose membership of about 60 people. The other is based in London and has about 100 members, most of whom are Western Muslim converts. Sufism is Islamic mysticism. Sufis claim to emulate the mYbtical practices of the Prophet Muhammad which they believe were transmitted in their complete form to his first and fourth Caliphs. Sufi Orderb were first formalibed in the 9th c e n t u r ya . do and by -the- I-3th c en tu ryh-ad- gained an l.J ne a 5 y acceptance by orthodox Islam. They rapidly became an integral part of the Muslim world. The Naqshbandi Order c I a j m 5 tot r ace its des c e n t tot he fir s t Ca lip h and re g a r d s itself as the premier Sufi Order. The pro c e s se s 0 f model insation and industrial is ation led to drastic reduction in the influence of the Orders. Associated with this was the growing domination of a fundamentalist interpretation of Islam which denied the orthodoxy of Sufism and today dominates Muslim religious expression. The thesis examines the contemporary role of a branch of a Sufi Order in the West and the East. The discrepancy between the values of Sufism and those of the modern world are considered, as is the influence of politics on the survival of the Sufi Orders in the Middle East. Both groups contain elements of Mahdism which is a type of Muslim millenarianism. This is considered as well as the different ways in which the two groups interpret and react to these beliefs. Throughout the thesis attention is paid to the internal logic of Sufism's beliefs and practices.
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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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Forsvik, Sandra. "“Fight is an inside path” : A minor field study of how members of Nur Ashki Jerrahi Sufi Order perceive religious freedom in Mexico." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-27885.
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The interests for academic studies of contemporary Sufism and Sufism in non-Islamic countries have become more popular, but little has been done in Latin America. The studies of Islam in this continent are limited and studies on Sufism in Mexico seem to be an unexplored area. As a student of journalism target religion I see this as an important topic that can generate new information for the study of Sufism. This thesis is therefore aimed to describe the group of Sufis I have chosen to study, Nur Ashki Jerrahi Sufi Order in Mexico, linked to Human Rights in form of how members of the Sufi order perceive Religious Freedom in Mexico. A minor field study was carried out in Colonia Roma, Mexico City during October and November 2014. The place was chosen because this is the place where Nur Ashki Jerrahi Sufi Order exists in Mexico. The investigation is qualitative and based on an ethnographic study of eight weeks and semi structured interviews with three dervishes of the Sufi order, where two of them are men and one is a woman. Based on my purpose I have formulated the following questions: How do members of Nur Ashki Jerrahi Sufi Order in Mexico define Sufism? And how do they describe and practice their religious belief? How do members of Nur Ashki Jerrahi Sufi Order in Mexico express the situation to belong to a religious minority in the country? And how do the members perceive religious freedom in Mexico? The question of my research is therefore: Do members of Nur Ashki Jerrahi Sufi Order in Mexico express that they feel free to practice their religion? And if so, how? The results of the study shows that all the informants express that they feel free to practice their religion as a Sufi. One of the respondents that also belongs to the Conchero tradition, which is a group of the indigenous people of Mexico, says that he has experienced discrimination from both the government and other citizens due to that he belong to the Conchero tradition. Information from the respondents’ shows that Nur Ashki Jerrahi Sufi Order in Mexico is such a small community that people does not consider them. This might be one of the reasons why members of Nur Ashki Jerrahi Sufi Order in Mexico have the freedom to practice their religion.Minor Field Studies (MFS)
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Winter, Stefan [Verfasser], Neeraj [Akademischer Betreuer] Suri, and Domenico [Akademischer Betreuer] Cotroneo. "On the Utility of Higher Order Fault Models for Fault Injections / Stefan Winter. Betreuer: Neeraj Suri ; Domenico Cotroneo." Darmstadt : Universitäts- und Landesbibliothek Darmstadt, 2015. http://d-nb.info/1112268782/34.
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Camargo, Gisele Guilhon Antunes. "Entre o camelo e o leão a dialética do giro Dervixe: uma etnografia do Sama - a dançaa girante dos Dervixes da ordem Sufi Mevlevi." Florianópolis, SC, 1997. http://repositorio.ufsc.br/xmlui/handle/123456789/77122.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em História.Made available in DSpace on 2012-10-17T01:03:25Z (GMT). No. of bitstreams: 0Bitstream added on 2016-01-08T21:59:24Z : No. of bitstreams: 1 49489.pdf: 13750839 bytes, checksum: fc3337df6964153faf51ba3977e501ee (MD5)
Esta dissertação é uma pesquisa etnográfica do Sama, a dança girante inspirada pelo poeta persa Jalaluddin Rumi, em Konya (Turquia), no século XIII. É uma "descrição densa" do ritual, com suas pertinências etno-coreo-musicológicas. Tomando como ponto de partida a Antropologia e a História optei por uma abordagem interdisciplinar, dialogando com a Filosofia, a Poesia, a Dança e a Etnomusicologia. A interpretação envolvida consistiu em salvar o "dito" sob formas pesquisáveis, fixando-o, assim, no quadro geral de práticas místico-filosóficas, tanto orientais quanto ocidentais.
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Camargo, Gisele Guilhon Antunes. "Entre o Camelo e o Leão : a dialética do giro dervixe : uma etnografia do Sama - a dança girante dos dervixes da ordem Sufi Mevlevi." reponame:Repositório Institucional da UFSC, 1997. https://repositorio.ufsc.br/handle/123456789/112230.
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Huang, Irene, and 黃寶萱. "The Religious Concept of Islamic Sufi Orders." Thesis, 2001. http://ndltd.ncl.edu.tw/handle/38217690262654342641.
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碩士中國文化大學
音樂研究所
90
The religious musical phenomenon of Islam sufi orders have many different face.Every order is independent individual which display its own music style. This essay will try to find out the features of sufi orders combined different local cultures with analyzing the developing of Islamic religious history and the way of Islamic cultures fusing. To dialectical the musical concepts of different religious sects clear the religious practiced opinions of sufi mystricism. Although the Islam orthodox stand the pure Islamic spiritual and abandon the sufi resplendent and complex ritual music. But we can properly find the all-embracing spiritual of Islamic culture from the sufi orders. At last, I will clarify three religious ritual music systems of three sufi orders: Naqshbandiyya, Mawlawiyya, and Chistiyya. To discuss the principles of assisted practices and the procedures of rituals, different orders presented different musical phenomnen and musical forms.
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Isaacs, Zoraida. "The proliferation of Sufi orders in the greater Durban area." Thesis, 2006. http://hdl.handle.net/10413/2199.
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The primary focus of this dissertation is to examine the proliferation of the Sufi Orders in the Durban area. The popularity of tasawwuf, (Islamic Spirituality) appears to be on the increase as manifested by the increase in the membership of the more established Sufi Orders as well as an increase in the emergence of new Sufi Orders. This study reviews the history, nature, characteristics and activities of the Sufi groups, and documents their growth over the last ten - twelve years. It also focuses on the reasons which could possibly account for such an increase and it asks the question "What motivates individuals to gravitate to Sufi Orders and groups?"Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2006.
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Pinto, Maria João Paiva Ruas Baessa. "Estado, poderes linhageiros, poderes religiosos Muçulmanos nos Macuas de Nacala: oposições, ambiguidades e convergências." Doctoral thesis, 2015. http://hdl.handle.net/10071/11391.
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A temática desta tese insere-se na problemática global das relações políticas tecidas no interior das sociedades islamizadas da África Subsariana e destas com o Estado e centra-se, entre outros aspectos, nas relações tecidas entre os “poderes” religiosos muçulmanos e os “poderes” linhageiros no seio das populações macua, em especial das populações macuas islamizadas (amakha) que vivem na região costeira de Nacala, província de Nampula, em Moçambique. O foco principal de análise foram as autoridades linhageiras - muwene/pwiamwene - e, encarnadas pela figura do dignitário político-religioso, as muçulmanas - sheikhs, xehes. Nesta tese, por um lado, pretendeu-se saber se, no contexto actual, o poder linhageiro e religioso se interceptam e, por outro lado, saber se em conjunto medeiam as relações entre populações e o Estado. Dito de outro modo, nesta tese pretendeu-se perceber que mecanismos e instrumentos detêm os poderes linhageiros e os poderes religiosos que lhes permitem, competindo entre si, apresentarem-se como interlocutores do Estado.This study is framed by a broader discussion on politics in sub-Saharan Africa Islamic societies, and their relationship with the state. Amongst other things, it discusses the religion and lineage “powers” amongst the Macua groups, in particular the amakha, the Islamized Macua groups that lives in Nacala coast (north of Mozambique). The focus is on the lineage authorities – muwene / pwiamwene – and the Muslim authorities, embodied in the historical figure of the political-religious dignitaries – sheikhs, xehes. The study aims to understand, on the one hand, if the lineage and religious powers intercept each other in the present context, and, on the other hand, whether they mediate together the relationship between the population and the state. In other words, the purpose of this study is to broaden our understanding on the instruments and mechanisms held by both religious and lineage powers that allows presenting themselves as state interlocutors, by competing against each other.
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Gull, Surayia. "Development of Kubraviya Sufi order in Kashmir with special reference to Mir Saiyid Ali Hamadani." Thesis, 1999. http://hdl.handle.net/2009/971.
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Krokus, Melinda Mary. "The poetic body: love and knowledge in a transnational Sufi order, the Qadiri Rifa'i Tariqa." Thesis, 2014. https://hdl.handle.net/2144/15387.
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Based on four years of ethnographic and archival research, this dissertation examines the pedagogical role of Sufi poetry (ilahi) in a transnational Sufi order, the Qadiri Rifa'i Tariqa (QRT). Extensive interviews in the United States, Mauritius, and South Africa (2008) are augmented by Skype, email, and telephone discussions conducted in Great Britain, France, Bosnia, Mexico, and Canada. Analysis of nearly twenty years of audio taped Sufi discourse and performance reveals how Sufi poetry enacted in ritual gatherings permeates everyday life.
The study opens with a close examination of a poetic couplet from Yunus Emre (d. 1320), demonstrating that poetry is not merely a secondary aesthetic aspect of Sufism - as has often been argued - but is a critical component in the embodied transmission of Sufi knowledge. Chapter One presents Fredrik Barth's separation of knowledge into three dynamic faces - ideas and assertions, media representation, and social distribution - as the theoretical basis for analysis of the particular QRT understanding of the role of Sufi poetry. Chapter Two presents the evolution of the QRT from its roots in Turkey into a transnational order. It also takes a closer look at the Shaykh's singing of two ilahis in South Africa triggered by local tensions both in and outside the order. The transnational character of QRT dislocates this poetic repertoire from its Turkish origins, thereby broadening the logocentric scope of previous scholarly analyses. Chapter Three describes the formation of the current QRT poetic corpus, drawing from Mikhail Bakhtin's writings on translation, heteroglossia, internally persuasive and authoritative discourse, and intertextuality. Chapters Four and Five outline the epistemological, ontological, and cosmological assertions of the poetry. They focus on the specific experiential and embodied appropriation and production of spiritual enlightenment (marifet) by revealing how poetry enters the bodies of QRT members as philosophy, sound, and rhythm in conversation and companionship (sohbet) and in ecstatic ritual (zikr). In conclusion, the Shaykh is shown to be a poetic corpus - an expressive and creative body of Sufi knowledge - responding to particular socio-historical contexts. It is this state of knowledge that the murid (disciple), through love, is asked to assimilate (fana').
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Yavuz, Fatma. "The Making of a Sufi Order Between Heresy and Legitimacy: Bayrami-Malāmis in the Ottoman Empire." Thesis, 2013. http://hdl.handle.net/1911/72067.
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Revolutionary currents with transformative ideals were part of the Sufi religious identity during the late medieval Islamic period. This dissertation tries to make sense of this phenomenon by focusing on the historical evolution of the Bayrami-Malāmi Sufi order within the Ottoman Empire. The scope of the study extends from the beginnings of the order during the ninth/ fifteenth century until its partial demise by the end of the eleventh/seventeenth century.
The Bayrami-Malāmiyya was essentially marked by a reaction towards the established Sufi rituals of the time: its adherents refused to wear Sufi clothes, take part in gatherings of remembrance of God, or rely upon imperial endowments for their livelihood. I suggest in this study that Bayrami-Malāmis carried some of the distinguishing signs of religiosity belonging to the anarchic period between the Mongol attacks and the rise of the powerful Islamic Empires. During that time, many local forms of Sufism, which were tied to charismatic and independent communities that were quite prevalent and powerful in their own domains, had emerged. These communities often held a particular vision regarding the saint, whose persona came to be defined in terms exceeding that of a spiritual master, often taking the form of a community elder or a universal savior.
Taking their inspiration from this period, Bayrami-Malāmis reconstructed their teachings and affiliations as the social and political conditions shifted in Anatolia. While several pīrs were executed for being heretics and making messianic claims in the sixteenth century, the Order was able to put together a more prudent vision based on the writings of Ibn Arabi (d. 638/1240) during the seventeenth century. After this, it became a secretive order that attracted the upper classes in the imperial city of Istanbul, and extended its influence to imminent poets, bureaucrats, and political figures.
This study is essentially concerned with the dynamics of this evolution. It also tries to conceptualize how the teachings of the Order were rooted in the persona of the saint, who was regarded in divine terms and seen as the culmination point of creation. This worldview had the potential to lead to apocalyptic urges that did not harbor the immediate end of the world, but yearned for the beginning of a new era in which people would understand and experience divinity in its true monistic fashion.
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Chang, Che-Yao, and 張哲僥. "The Governance Institution in Ordos Loop from Sui to Early Tang (581-649)." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/06076902345654246918.
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碩士國立臺灣大學
歷史學研究所
104
This thesis analyze how China looked upon the concept of the frontier and how it designed regional administrative institution, and how it settled Northern Nomadic tribes in order to maintain stability on the frontier. My approach is about discussing the problems and reactions of institutional operation and the way China governed frontiers. The thesis uses Ordos Loop in Sui to early Tang as a case to study. In the chapter ‘Geographical environment and net,’ I discuss four regional administrative institutions, Xiazhou, Lingzhou, Shengzhou, and Fengzhou, and two traffic lines between them. Basing on this discussion, I portrait a picture that the political center transited from Shengzhou to Lingzhou in 581-649. The line ‘Xiazhou to Shengzhou’ could connect to Baidao, which was the major place that the battles between Sui and Turkish Nomadic Empire took place. The line and the other traffic line from Taiyuan to Baidao were the two main roads connecting China and Northern Nomadic tribes. After Sui Yang-Ti’s northern inspection tour in 607, Shengzhou became the political center in northern frontier. In 646, due to the demand from the Tiele tribes far in northern China, Tang built a new road to connect Tang and the Tiele tribes. After that, Lingzhou replaced Shengzhou and became the new political center in northern frontier, and the line from Lingzhou to Fengzhou also became more important. In the chapter ‘Change of Governance Institution and Frontier Concept,’ I analyze the discussion, which took place in 630, about that settlement of nomadic tribes. I generalize that Tang’s main concern was about three dimensions: the place of settlement, the structure of tribes and the succession of tribes’ leaders. According to this generalization, I proceed to investigate the variety of administrative district and tribes’ settlement in Ordos Loop, and then I conclude that Sui had two characteristics: tribal alliance and using of the title of ‘Khan.’ After 630, these characteristics gradually changed to the application of Chinese institution, such as the system of prefectures and counties and bureaucratic system. These Chinese institutions were built upon the tribe construction. Through the investigation of the settlement of tribes in 630 and 646, I point out that the ways in these two cases were different. In 646, Tang constructed the prefecture of Jimi and the Duhufu system. In the case, although the system of prefectures and counties and the bureaucratic system could be disseminated to northern frontier, even outside this frontier, there was no evidence that Tang had tax or popularity data from these Jimi areas. Therefore, the governance to Jimi areas in 646 is looser than that in 630. In the end of the thesis, I try to discuss these settlements with the concept of the frontier and point out that because of the claim of succession from Han, Tang used ‘TengriKhan’ system to justify the rule in non-Han’s frontier. However, according to tax and popularity data, from Sui to early Tang, China did not rule crossing Yinshan, and Sui and Tang only used different ways to govern frontier.
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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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Corbeil, Marie-Ève. "Perception de stimuli de 1er et 2e ordre chez des sujets ayant subi une privation sensorielle suite à des cataractes congénitales unilatérales ou bilatérales." Thèse, 2006. http://hdl.handle.net/1866/15815.
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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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