The debates about the increasing of Pentecostal religious scene in Brazil have been constant among the social sciences. For them, this is considered as an indicator for its development, the spread of prosperity theology, based on the methodical construction of a single religious path that leads the individual to reach their personal achievements. Inside this religious model stands nowadays, the Igreja Universal do Reino de Deus (IURD). A research object in many areas of the human sciences, this institution presents itself today surrounded by numerous academic criticisms in particular in what regards its methods of raising finances, being interpreted in some studies as a large company of salvation. These considerations are developed from the emphasis on religious contributions to the Igreja Universal, translated here in the form of donations, which are seen as pillars in the religious experience of the individual, defining someone as a promising successful person. Thus, setting from the current socioanthropological studies on religion and contemporary society, and entering with this paper through the debate between religion and modernity. Trying to approach the connexion between the religion and the social experiences of people involved, and studying the symbolic meaning of religious donation to the participants directly involved in the donation process. Situating the relevancy of gift and counter gift through the process of content assimilation about the meaning of self-giving and sacrifice to achieve the desired and discussing these actions on the daily lives of these characters. So, this paper seeks to consider how the practice of ritual sacrifice of religious donations interferes in the construction of the social behavior of neo-Pentecostal iurdianos. / Os debates acerca do crescimento neopentecostal no cenário religioso brasileiro tem sidoconstantes entre as ciências sociais. Dentre eles, considera-se como um dos indicadores paraesse avanço, a propagação da Teologia da Prosperidade, pautada na construção metódica deuma trajetória religiosa individual que leva o indivíduo a alcançar suas realizações pessoais.Dentro desse modelo religioso destaca-se na atualidade, a Igreja Universal do Reino de Deus(IURD). Objeto de pesquisa em vastas áreas das ciências humanas, essa instituição apresenta-se hoje envolvida por inúmeras críticas acadêmicas principalmente no que se refere aos métodos de arrecadação financeira, sendo interpretada em alguns estudos como uma grandeempresa de salvação. Essas considerações são elaboradas a partir da ênfase dada pela IURD às contribuições religiosas, aqui traduzidas sob forma de doações, que são entendidas como pilares na experiência religiosa do indivíduo, o definindo como promissor ao sucesso. Dessa forma, partiremos dos atuais estudos sócio-antropológicos sobre religião e sociedade contemporânea, para inserirmos nosso trabalho através no debate entre religião e modernidade. Tentaremos abordar a relação dessa religiosidade com as experiências sociais dos atores envolvidos, estudando o significado simbólico da doação religiosa para os participantes diretamente envolvidos no processo de doação. Situaremos a relação de dom e contra dom através do processo de assimilação dos conteúdos acerca do significado de doar-se e sacrificar-se para alcançar o desejado e dessa forma destrinchar sobre essas ações no cotidiano desses personagens. Assim, a presente dissertação busca pensar como a prática ritualística do sacrifício da doação religiosa interfere na construção do comportamento social dos neopentecostais Iurdianos.

Text in English and Arabic / Bibliography: leaves 373-390 / The importance of this research on the life of Shaykh Yūsuf‟s life and legacy is eviden t from the depth of the reports on "Shaykh Yūsuf al-Maqassarī’s literary contribution with a special attention to his Maṭālib al-Sālikῑn [The Quests of the Spiritual Seekers].” We contend that without a comprehensive knowledge of it, some of the subtleties and nuances of the Shaykh as well as his treatises will remain concealed from us. I utilised the comprehensive religious historical and philological approaches following the methodology of Sultan, Nabilah Lubis, and Suleman Essop Dangor to complement al-Maqassarī‟s history, his literary contribution in general and to gain the essence of his Maṭālib al-Sālikῑn through commentaries. I also used hermeneutic‟s theory for interpreting some of the texts. Shaykh Yūsuf (1626-1699) is considered a national hero of Indonesia and South Africa. His movements from Gowa South Sulawesi to other countries including the Middle East were motivated by his wish to deepen his understanding of Islamic mysticism. This was supported by his local teachers and the needs of Gowa Kingdom for a qualified Islamic scholar to convert its animistic society into real and fervent Muslims. This responsibility fostered in him a sense of bravery and adventure, and he ended up wandering around the world in search of knowledge. In their purpose to rule the East Indian countries and remove his influence over his fellow citizens, the Dutch banished Shaykh Yūsuf initially to Ceylon and then to Cape of Good Hope, South Africa (1684-1699). He left behind a large body of literary contributions, many of them still preserved at UB Leiden and the National Library of Jakarta. His Maṭālib al-Sālikῑn holds a special place among his literary contributions. It discusses three important issues that are illustrated with parables which should be understood by spiritual seekers; namely tawḥῑd, ma‘rifa, and „ibāda {Divine Knowledge, Divine Recognition and Worship]. They constitute a tree with leaves, branches, and fruit. Its practitioners are directed to the Oneness of God and to none other. These teachings have become a foundation of his reformist ideas and a basis to build his Islamic community in South Africa and finally to be implemented in his own ṣūfī order, Ṭarīqat al-Yūsufiyya/Khalwatiyyat al-Yūsufiyya. / Religious Studies and Arabic / D. Litt. et Phil. (Islamic Studies)