伊斯蘭蘇非主義靈修活動主要表現於道團(Tariqa)的儀式，如Dhikr、Sama‘。本論文以土耳其梅拉維道團(Mevleviyeh)之儀式為主要考察對象，以探討靈修活動中的Sama‘儀式。Sama‘意為對神啟示訊息(Wahy)的聆聽，以旋轉動作配以音樂之展演而呈現出整套完整的儀式。梅拉維道團的成員通常藉由Sama‘而達到出神無我之境界，以期能達到接近真主的精神昇華(Qurba)。本論文的內容主要分為下列幾項: (一)伊斯蘭蘇非主義的起源與意義、蘇非道團之興起以及中世紀波斯地區之各個頗具代表性的蘇非道團作一界定、描述與比較；(二)探討梅拉維道團之精神導師陸彌(Jalal al-Din Rumi)的生平、思想及其對後世梅拉維道團發展之影響；(三)討論梅拉維道團之發展及其歷史，並試圖將陸彌的思想與梅拉維道團之發展做連結；(四)探討分析Sama‘之儀式: 界定Sama‘、分析詮釋其儀式之內涵、靈修之意義。 / The most common Sufi rituals are expressed in the order (tariqa)’s activities, mainly the Dhikr or Sama‘. This study focuses on the Turkish Sufi tariqa, the Mevleviyah which is attributed to the great medieval Sufi master Jalal al-Din Rumi. The contents of this thesis will deal with the brief history of Sufism in medieval period, the life and thought of Rumi, history of the development of Mevleviyeh tariqa, the analysis of Sama‘ ritual which is the core ritual of Mevleviyeh tariqa. The aim of this thesis is to show the importance of Islamic studies in term of human spiritual achievement.

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 rôle. / Having 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.

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)

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)