Aḥmad Ibn ‘Ajība (d. 1224/1809) is one of the prominent Sufi mystics who lived in Morocco during the 13th/ 17th century. His importance in Sufi scholarship is a reflection of the fact that he is one of the original Sufi scholars who contributed immensely to elucidating ambiguous Sufi concepts that were, by their very nature, enigmatic and only accessible through Sufi adepts. He also stood out as an intellectual theoretician in the science of Qur’ānic esoteric hermeneutics because he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’ānic interpretation in a language that could be accessed by those with an average level of intellect. One of these theories is the concept of divine love. In this thesis, I propose to address the concept of divine love in Aḥmad Ibn ‘Ajība’s famous exegesis of the Qurān al-Baḥr al-madīd fī tafsīr al-Qur’ān al-majīd (Oceanic Exegesis of the Qurān). Over the course of this thesis, I endeavor to show how Ibn ‘Ajība combined what has been extensively written on the subject of divine love by different Sufi saints and mystics with the mystical exegesis of the Qur’ān. Ibn ‘Ajība is one of the early Sufis who connected theoretical works on the concept of divine love and practically applied them to the Qur’ān’s verses on love. This unique combination was an important breakthrough in the Sufi literature which other Sufi scholars then built upon in offering an exegesis of the Qur’ān - Shaykh Aḥmad Ibn Muṣṭafā al-‘Alawī (d.1934) was particularly important in this respect. Explaining the concept of divine love through his mystical interpretation of the love verses in the Qur’ān ultimately aspire to connect the purpose of creation (which was due to the Creator’s love for His creation), to the turning point (the return of the creation to the Creator). This symphony of love that is an essential component of the story of creation is well-defined, clearly stated and deeply analyzed in Ibn ‘Ajība’s work. He also met the challenge of overcoming the elliptical mystical language of exposition that was used by earlier Sufis; accordingly, he successfully simplified the ambiguous style of writing and decoded their enigmatic mystical doctrines. I hope that an analysis of Ibn ‘Ajība’s concept of divine love will stimulate the appetite of academic researchers to investigate the scholarly works of this luminary, and thus highlight his significance in the wider Sufi tradition. Ibn ‘Ajība's works have in general not received sufficient attention and deserve deeper and more sustained analysis.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente tese aborda o tema do amor divino de forma muito pontual, tendo como ênfase o amor que se doa; seria, mais especificamente, o amor que vai até as últimas consequencias presente na entrega de Cristo. Seu objetivo é explicar este tema extremamente abstrato e, ao mesmo tempo, profundamente perceptível através dos olhos da fé. Para tanto, este trabalho foi distribuído em três partes (capítulos) essenciais para desenvolver uma tese em forma de exegese de novo testamento. Pretende-se, primeiramente, explicar como amor de Deus se fez presente em (1) momentos de dificuldade para os cristãos romanos do primeiro século (história), em segundo lugar, como a (2) pregação do apóstolo Paulo, ao falar de agápe, foi importante e fez sentido ao tratar de temas citados em sua epístola com os mesmos (exegese) e, por último, como desenvolveu-se a ideia de que Deus (3) se entrega por amor através dos modelos salvíficos (sistemática) para manter vivo o amor naqueles que colocaram fé, desde os primórdios, nesta palavra apostólica, bem como, na proposta de relacionar-se com Deus. Com base em três textos selecionados da carta aos Romanos, deseja-se clarear quem foram, como viveram e o que superaram os primeiros cristãos em termos de perseguição nesta época tão difícil, característica do aguerrido Império Romano. Por mais desafiadoras que foram estas dificuldades, ainda assim, Paulo deixa uma palavra de ânimo e sabedoria: ―não há nada maior que o amor de Deus por vocês e, ancorados neste amor, não existe tribulação, angústia, perigo ou dor que poderá derrotá-los. Vocês são mais que vencedores!‖ (Rm 8.31-39) É graças a este amor derramado no coração dos seres humanos que a pessoa cristã está capacitada e preenchida para amar sem limites, acepção, bloqueios, preconceito ou aversão (Rm 5.6-11). E quão importante foi este amor gerador de unidade para os cristãos que se reconheciam falhos, incapazes de cumprir a lei ou mesmo de justificarem-se diante de Deus (Rm 3.21-26). Por eles e pela manutenção da sua fé, os modelos de expiação, reconciliação e justificação foram desenvolvidos; na certeza de que Deus alcança e salva os seus, independente de qualquer pretensão humana. A certeza de que Deus esteve sempre ao seu lado sustentou a todos em amor e contribuiu para gerar o perdão incondicional em seus corações; esta é a mensagem bem como a conclusão da pesquisa sobre amor divino feita nesta tese. / The present dissertation deals with the subject of divine love in a very specific way, having as emphasis the love that gives of itself; more specifically, the love which goes to the ultimate consequences present in Christ's self-giving. Its objective is to explain this extremely abstract theme which is, at the same time, deeply perceptible through the eyes of faith. To do this, the paper was distributed in three essential parts to develop a dissertation in the form of an exegesis of the New Testament. First, it intends to explain how God's love was present in the moments of difficulty of the Roman Christians of the first century (history); in second place, how the preaching of the apostle Paul, in talking about agape, was important and made sense in dealing with the subjects quoted in several of his epistles (exegesis) and, last, how the idea that God gives himself up for love through salvific models (systematics) was developed in order to maintain the love alive in those who put their faith, since the origins, in his apostolic word, as well as, in the proposal of having a relationship with God. Based on three selected texts of the letter to the Romans, we wish to demonstrate who the first Christians were, how they lived and what they overcame in terms of persecution in those difficult times, characteristic of the warmongering Roman Empire. However challenging these difficulties were, even so, Paul left a word of encouragement and wisdom: ―there is nothing greater than God's love for you and, anchored in this love, there exists no tribulation, anguish, danger or pain that will be able to defeat you. You are more than winners!‖ (Rom. 8:31-39) It is thanks to the love that was poured into the human beings heart that the Christian person is enabled and filled to love without limits, preferences, barriers, prejudice or aversion (Rom. 5:6-11). And how important was this love, creator of unity for the Christians who recognized themselves as faulty, incompetent of carrying out the law or even of justifying themselves before God (Rom. 3:21-26). For them, and for the maintenance of their faith, the models of expiation, reconciliation and justification were developed; in the certainty that God reaches and saves his/her own, independently of any human claim. The certainty that God was always at their side supported all of them in love and contributed to produce unconditional pardon in their hearts; this is the final message, as well as the conclusion of the research done in this dissertation.

[pt] Este trabalho estuda a sétima visão do profeta Zacarias (Zc 5,5-11). Apesquisa surgiu da análise das interpretações que apresentam as seguintes questões: 1. tendência misógina, que atribui à mulher o mal, em detrimento do significado do todo que foi revelado: o efá; o olho deles em toda a terra; os elementos utilizados para tampar o efá e aprisionar a mulher (disco, pedra e chumbo); 2. a remoção do mal, sem morte e destruição: duas mulheres com asas como de cegonha, com vento em suas asas, levantam o efá entre a terra e os céus e o levam para Senaar, onde uma casa será construída, preparada, e onde será assentado sobre sua base. Chama a atenção uma mulher sentada e aprisionada dentro de um efá. O objetivo do estudo é compreender o sentido da extraordinária imagem visionada e dos elementos revelados, no seu contexto sócio-religioso, e o significado teológico da visão. Para isso, foram feitos pesquisa bibliográfica dos últimos 50 anos, análise textual com utilização do método histórico-crítico e análise sincrônica, considerando o texto canônico. Diferentemente das interpretações existentes, que consideram a mulher pecadora e sedutora, concluiu-se que determinado grupo que retornava do exílio na Babilônia, com ideais proféticos, fiel à religião e às tradições, pretendia a mulher sentada no meio do efá (submetida) e prisioneira, por se mostrar com protagonismo com o qual o grupo não concordava. A remoção do mal com final feliz é a resposta de YHWH a este grupo, uma teologia, na qual prevalece a Pedagogia e o Amor divinos para com a mulher e os transgressores, a quem YHWH concede espaço e cuidado para que voltem e se reintegrem à sociedade. / [en] This essay aims to study the seventh vision of the prophet Zechariah (Zech 5:5-11). The research arose from the analysis of interpretations presenting the following issues: 1. a misogynist tendency, which associates women with wickedness to the detriment of the significance of all that was revealed: the ephah, their eye through all the earth; the elements used to cover the ephah and entrap the woman inside it (disk, stone, and lead); 2. the removal of wickedness without death and destruction: two women with wings like the wings of a stork, with wind in their wings, lift the ephah up between the earth and the heaven and take it to Shinar, where a house will be built and prepared for it, and it will be set there upon her own base. The image of an entrapped woman sitting inside an ephah is noteworthy. The objective of this study is to understand the meaning of the extraordinary image envisioned and the elements revealed in it in their socio-religious context, as well as the theological meaning of the vision. For this, a bibliographical research of the last 50 years was carried out alongside with textual analysis using the historical-critical method and synchronic analysis considering the canonical text. Unlike the existing interpretations that consider women as sinful and seductive, this paper concludes that a certain group of exiles returning from Babylon, faithful to religion and tradition and with prophetic ideals, intended for the woman to be sitting in the ephah, (submitted) as a prisoner, for presenting herself with a leading role with which they did not agree. The removal of wickedness with a happy ending is YHWH s response to this group, a theology in which divine Pedagogy and Love prevails towards women and offenders, to whom YHWH grants space and care to allow them to return and be reintegrated into society.

Church leaders and other members of the Mystical Body of Christ can avail themselves more to the contemplative gift while undergoing the Paschal Mystery as a team and cultivating spaces of encounter and communion with people in the Church and in the world for deepening union with God and further entry in the process of divinization. Members of the Mystical Body can be more sensitive to the presence of God within themselves and others through devotion to the Sacred Heart of Jesus that offers an entryway for Divine Love to take captive the affections of the will as the contemplative gift is increasingly activated from within each person. This way is shown through the Holy Family and their common spiritual life which offers a model of Church that invites all people to share in their oneness of heart rooted in the Trinity to be love as one family of God.

[pt] Este trabalho estuda a sétima visão do profeta Zacarias (Zc 5,5-11). A pesquisa surgiu da análise das interpretações que apresentam as seguintes questões: 1. tendência misógina, que atribui à mulher o mal, em detrimento do significado do todo que foi revelado: o efá; o olho deles em toda a terra; os elementos utilizados para tampar o efá e aprisionar a mulher (disco, pedra e chumbo); 2. a remoção do mal, sem morte e destruição: duas mulheres com asas como de cegonha, com vento em suas asas, levantam o efá entre a terra e os céus e o levam para Senaar, onde uma casa será construída, preparada, e onde será assentado sobre sua base. Chama a atenção uma mulher sentada e aprisionada dentro de um efá. O objetivo do estudo é compreender o sentido da extraordinária imagem visionada e dos elementos revelados, no seu contexto sócio-religioso, e o significado teológico da visão. Para isso, foram feitos pesquisa bibliográfica dos últimos 50 anos, análise textual com utilização do método histórico-crítico e análise sincrônica, considerando o texto canônico. Diferentemente das interpretações existentes, que consideram a mulher pecadora e sedutora, concluiu-se que determinado grupo que retornava do exílio na Babilônia, com ideais proféticos, fiel à religião e às tradições, pretendia a mulher sentada no meio do efá (submetida) e prisioneira, por se mostrar com protagonismo com o qual o grupo não concordava. A remoção do mal com final feliz é a resposta de YHWH a este grupo, uma teologia, na qual prevalece a Pedagogia e o Amor divinos para com a mulher e os transgressores, a quem YHWH concede espaço e cuidado para que voltem e se reintegrem à sociedade. / [en] This essay aims to study the seventh vision of the prophet Zechariah (Zech 5:5-11). The research arose from the analysis of interpretations presenting the following issues: 1. a misogynist tendency, which associates women with wickedness to the detriment of the significance of all that was revealed: the ephah, their eye through all the earth; the elements used to cover the ephah and entrap the woman inside it (disk, stone, and lead); 2. the removal of wickedness without death and destruction: two women with wings like the wings of a stork, with wind in their wings, lift the ephah up between the earth and the heaven and take it to Shinar, where a house will be built and prepared for it, and it will be set there upon her own base. The image of an entrapped woman sitting inside an ephah is noteworthy. The objective of this study is to understand the meaning of the extraordinary image envisioned and the elements revealed in it in their socio-religious context, as well as the theological meaning of the vision. For this, a bibliographical research of the last 50 years was carried out alongside with textual analysis using the historical-critical method and synchronic analysis considering the canonical text. Unlike the existing interpretations that consider women as sinful and seductive, this paper concludes that a certain group of exiles returning from Babylon, faithful to religion and tradition and with prophetic ideals, intended for the woman to be sitting in the ephah, (submitted) as a prisoner, for presenting herself with a leading role with which they did not agree. The removal of wickedness with a happy ending is YHWH s response to this group, a theology in which divine Pedagogy and Love prevails towards women and offenders, to whom YHWH grants space and care to allow them to return and be reintegrated into society.

This essay aims to examine the expressions of love in classical Persian poetry and the European, medieval courtly love. The main focus is to analyze the Persian divine love using a selection of poems from Jalal al-din Rumis Vassflöjtens sång and Fakhr al-din Araqis Gnistornas bok, both translated and commented by Ashk Dahlén. The method used for this study is to analyze the Persian divine love with the perspective of the courtly love using the questions how the love in the poems are expressed and how it relates to the rules of courtly love. The knowledge behind the Persian poetry is mostly provided by Ashk Dahlén, Bo Utas and Simon Sorgenfrei with Kärleken begär att detta tal skall fram. The divine love is in the analysis compared with different expressions of medieval courtly love throughout the century supported by Anders Cullheds chapter about courtly love in Tidens guld: essayer om kanon, liv, poesi and Carin Franzéns Jag gav honom inte min kärlek: Om hövisk kärlek som kvinnlig strategi. I do a comparative analysis between the Persian poetry and different examples from the courtly love highlighting mostly the similarities but also some important differences. It also examines the use of eros and agape with the help of Anders Johanssons Kärleksförklaring: Subjektiveringens dialektik for a more in depth analyze. In conclusion, I found that there are a lot of similarities in the expression of both worldly and divine contexts but that it is built on different foundations. The essay ends by discussing the predominant similarities and why it might be similar but also problematizes and highlights a few differences like the use of eros and agape and the use of motives. The intention of this essay is to open up for further research regarding the subject and examine why it is possible to find such similarities at the same historical time but in two different parts of the world. / Denna uppsats ämnar jämföra kärleksuttrycket i klassisk persisk poesi med den europeiska, medeltida höviska kärleken. Syftet med denna uppsats är att utifrån ett höviskt kärleksperspektiv analysera hur kärleken kommer till uttryck hos två namn inom den klassiska persiska poesin, Jalal al-din Rumi och Fakhr al-din Araqi. Den gudomliga kärleken har analyserats med hjälp av Rumis samling Vassflöjtens sång och Araqis Gnistornas bok, båda översatta och kommenterade av Ashk Dahlén. Metoden för denna uppsats är att analysera den persiska poesin med hjälp av den höviska kärleken som ett verktyg. Detta kommer att göras med hjälp av frågorna hur kärleken i poesin tar sig uttryck och hur den förhåller sig till den höviska kärleksmodellen. Vetskapen om den persiska poesin tillhandahålls av bland annat Ashk Dahlén, Bo Utas och Simon Sorgenfrei med antologin Kärleken begär att detta tal skall fram. Den gudomliga kärleken jämförs i analysen med olika uttryck av höviska kärlek genom århundradet med hjälp av Anders Cullheds kapitel om hövisk kärlek i Tidens guld: essay om kanon, liv, poesi och Carin Franzéns Jag gav honom inte min kärlek: Om hövisk kärlek som kvinnlig strategi. Jag gör en komparativ analys mellan den persiska poesin och diverse exempel från den höviska kärleken och framhäver framförallt dess likheter men också en del större olikheter. Uppsatsen undersöker också användningen av eros och agape med hjälp av Anders Johanssons Kärleksförklaring: Subjektiveringens dialektik för en djupare analys. Sammanfattningsvis visar analysen en rad likheter i uttrycket inom både värdsliga och andliga sammanhang men också att dessa likheter grundar sig på olika utgångspunkter. Uppsatsen avslutas med att diskutera de övervägande likheterna och varför dessa går att finna men problematiserar och framhäver även de olikheter som går att finna som användadet av eros och agape samt användningen av motiv. Intentionen med denna uppsats är att öppna upp för mer forskning inom området och att undersöka varför det är möjligt att finna dessa likheter under samma tidsperiod i olika delar av världen.