Abstract not available / Thesis (M.A.)-University of Durban-Westville, Durban, 1981.

Philosophiae Doctor - PhD / This thesis discusses the impact of modern Rational Islam on the Muslim community of the Western Cape between 1950 and 1996. It is particularly concerned with the role of Shaykh Shakier Gamieldien in establishing and propagating this discourse in the region through the use of education as his means of propagation. The study defines modern Rational Islam as a discourse that emerged as a response to the incursion of modern Western culture into traditional Muslim regions during the 19th Century. The study further reflects on the local conditions in the Western Cape and assesses the progress that modern Rational Islam had made under Gamieldien’s guidance in the period immediately after the Second World War. It investigates the negative impact that the forced removals of the community of District 6 from their urban homes in Cape Town had on Rational Islam who had lived in this area. It explores the emergence of alternative interpretive and discursive tendencies in the Townships and the apathy of the rationalists during this period. Two issues come under critical scrutiny in the thesis in order to provide clarity on the changing strategy used by Rational Islam during period of forced removals. First, the creation of new structures that could be employed for purposes of Islamic education within the rational discourse. The second was its attempt to reach a wider audience because of the destruction of its primary base in District 6. In assessing the impact of Rational Islam on the community of the Western Cape consideration is given to the changing contexts that existed between 1950 and 1996. The thesis examines the effect of the disintegration of the Muslim community and then the emergence of other discursive tendencies in the townships on Rational Islam. It also considers the indirect influence that Gamieldien’s discourse had on the other Islamic discursive tendencies in its assessment of Rational Islam’s impact. The study is based on qualitative research methods, mostly oral interviews with groups of students who studied and worked with Gamieldien as well as with individual informants such as family members, friends and his leading students. This thesis investigates the emergence and impact of Rational Islam in the Western Cape and the contribution made by Shaykh Shakier Gamieldien in its establishment in this region. It further investigates the role of education as used by Gamieldien as a means of propagating modern Rational Islam as an accepted local Islamic discourse.

The aim of this work is to make some contributions towards understanding the stagnation of Islamic theology and the intellectual life of Muslims by concentrating on the life and works of Mustafa Sabri Efendi, one of the last Ottoman seyhulislams (chief jurisconsult of the State and head of the Ottoman religious establishment). Sabri was a leading scholar and politically active figure of the late nineteenth and early twentieth centuries in the Ottoman State, and was appointed seyhulislams four times in the final years of the State. Due to his resistance to the Committee of Union and Progress and Mustafa Kemal Ataturk, he lived half of his life in exile in various countries, and died in Egypt. / The merit of Sabri's thought lies in its full reflection of influential theological and philosophical currents in the nineteenth and early twentieth centuries, and in its recognition of the crucial importance of ontological and epistemological problems for contemporary Islam. Sabri emphasized that the epistemic structure of Islamic thought had collapsed, meaning that the first task of the Muslim psyche would have to consist in learning how to conceptualize and to formulate systematically its own positions on what "being" is (ontology) and what "knowledge" is (epistemology) in terms intelligible to others.

The Naqshbandi-Haqqaniyya are one of the most well known and researched tariqas in the West. Until May 2014 the leader of the tariqa was Shaykh Nazim Adil al-Qubrusi al-Haqqani (1922-1914) who somewhat unusually among modern Sunni Sufi shaykhs taught consistently that the world is in its last days and approaching a global apocalyptic change. It is these apocalyptic teachings, primarily articulated by Shaykh Nazim, that are the focus of this thesis. While an element of Shaykh Nazim’s teachings that has been noted by a number of scholars, there has been little in the way of comprehensive research on the apocalyptic teachings past the year 2000 or on how Shaykh Nazim’s apocalypse compares to those found either in wider Islamic thought or other religious traditions. By utilising sources produced until Shaykh Nazim’s death in 2014 this thesis thus aims to make a distinct contribution to the knowledge by identifying what characterises the apocalypticism of Shaykh Nazim and the Naqshbandi-Haqqaniyya, how this compares to other Muslim apocalypses, whether its form can be accounted for, and how murids in one branch of the tariqa interpret teachings in the post-millennial period. This thesis argues that it is important we come to a better understanding of Shaykh Nazim’s apocalypse not just to further our understanding the Naqshbandiyya, but to address an imbalance in contemporary apocalyptic studies on how Islamic apocalyptic belief is presented. The thesis presents a new phenomenological dimensional approach to apocalyptic belief which forms the structure of the investigation. It begins by outlining broad trends in Islamic apocalyptic thought in order to provide a comparative base for the rest of the work. This is followed by an examination of where Shaykh Nazim’s apocalypse converges and diverges from these broad trends. The following chapters seek to account for the distinctive form of Shaykh Nazim’s apocalypse by discussing firstly whether they might be presented to appeal to Westerners, whether they might be seen as a way of addressing modernity, and if they act as a theodicy. These chapters are then followed by a discussion on authorities used to legitimise the apocalyptic teachings and how they are interpreted by a small group of murids in the Glastonbury branch of the tariqa. This thesis concludes by arguing Shaykh Nazim’s apocalypse is distinctive in many respects, particularly in regards his absolute millenarian vision. Ultimately this millenarian vision is made necessary by a need to cleanse the world of satanic influence in a way not possible by reform. It also argues the apocalyptic teachings remained an important part of Shaykh Nazim’s teachings post the millennium and that there are a number of strategies employed by murids to make sense of living in the end of times. It argues future research should monitor changes in apocalyptic emphasis given the new leadership of the tariqa and wider attention be paid to apocalyptic belief in Islam in general.

No description available.

Predominantemente representados a partir de imagens estereotipadas difundidas pelas grandes mídias internacionais, os povos árabes são sempre associados ao contexto de guerras, terrorismo e fundamentalismo religioso. Muito embora detenham uma cultura literária vastíssima, são pouco lidos através da produção de seus grandes escritores, tendo sua identidade cultural construída a partir do que se diz nas manchetes jornalísticas. Considerando o potencial que a tradução tem de formar identidades culturais nas comunidades receptoras e constituir-se uma forma de resistência, inovação e mudança cultural, no presente trabalho, propomos a tradução de excertos do romance Innah London ya azz, da escritora libanesa Hanan Al-Shaykh. Temos por objetivo realizar uma tradução que reconheça e evidencie traços da alteridade e receba o Outro enquanto Outro. Embora também defendamos que nenhum texto é capaz de transmitir uma visão geral de outra cultura, mas, pelo contrário, provê elementos que, de certa forma, somam-se às imagens que representam uma cultura, de modo a manifestar elementos para autodefinição. Disto decorre que o texto traduzido nunca compreende completamente um gênero existente em uma certa cultura, mas contribui para o processo dinâmico do diálogo no sistema literário. Além disso, o texto traduzido não transmite o mesmo significado produzido na língua de partida, pois as interpretações possíveis são concebidas baseadas nos recursos e limitações presentes na língua, no imaginário social, e sistema literário da comunidade de recepção. Portanto, os efeitos produzidos através de um texto traduzido no sistema literário não podem ser previstos, embora funcione como uma força de representação da alteridade e de autorrepresentação. / Predominantly represented by stereotyped images spread by the international media, Arab peoples have always been related to the context of war, terrorism, and religious fundamentalism. Although they possess a vast literary culture, they are hardly read through the production of their great writers, having their cultural identity constructed based on what is said about them in the journalistic headlines. Thus, we propose to present the translation of excerpts from the novel Innah London ya azz (2001), written by the Lebanese writer Hanan Al-Shaykh, considering the potential of the translation in shaping cultural identities in host communities. We aim to perform a translation which recognizes, and evidences traces of otherness receives the other as Other. Although, we also defend that no translated text is able to convey a full survey of another culture, but provides elements, which somehow add to the images of culture and as such provides material for self-definition. Hence translated text never comprehend totally an existent genre in a certain culture; instead, it contributes to the dynamical process of dialogue into the literary system. Besides that, no translated text conveys the same meaning produced in source-language; for the possible interpretations are conceived based on the limitations and resources present in the target language, the social imaginary, and the literary system of the target-community. Therefore, the effects produced by a translated text into the receptor literary system cannot be foreseen, although it certainly will function as a force of representation of others and self-definition.

La thèse porte sur deux aspects interdisciplinaires de la science à savoir : les études critiques et l’histoire (particulièrement celle du Mali). L’aspect études critique est écrit en arabe, il étudie la plus volumineuse et la plus intéressante correspondance échangée entre Shaykh Sīdī Ahmad al-Bakkay Kunta et le dernier émir du Macina (Amadou Amadou). Ce manuscrit traite de la majeure partie des différends qui opposaient les deux protagonistes particulièrement, mais aussi, les sujets brûlants entre les .deux familles en général. Elle est la réponse à une première correspondance envoyée par Amadou Amadou, bien que nous n’ayons pas retrouvé la copie, la réponse de Sīdī al-Bakkay en retrace les grandes lignes et y répond.L’aspect histoire se focalise sur l’étude d’une zone restreinte locale, ensuite prend ses sources naturellement dans les manuscrits inédits de l’Institut Ahmad Baba de Tombouctou (IHERIAB). Il s’agit de discuter de la nature, de l’importance des rapports Kunta Peuls et leur évolution durant la période 1818-1864, qui résume la vie de l’empire théocratique de Hamdallaye. Ce jeune Etat dès sa naissance n’a pas hésité à prendre possession de deux pôles de commandements religieux et commerciaux, sous l’autorité de trois émirs, ensuite lance sa conquête sur la ville de Tombouctou et ses environnants. Cette période n’a pas manqué d’être mouvante ; sans oublier le poids de la présence Touareg dans la création de cette complicité. Pour bien cerner la question, il importe justement de rappeler le climat politique du delta central du Niger pendant les années finissantes du XVIIIe siècle et avant 1818 et de montrer comment ce contexte a permis l’émergence des Kunta et leur suprématie à Tombouctou. Les Kunta ont été à la fois porteurs d’un message religieux traditionnel et acteurs politiques dans la sous-région, cette double responsabilité ne les laisse pas indifférents face aux événements de cette époque. Les contenus de ces correspondances, adressées à diverses personnalités de différentes communautés, relatent la postérité de leurs actions entreprises dans le règlement de ces oppositions, témoignent de leur rôle joué dans la recherche de la stabilité et d’un climat de paix et de dialogue dans cette partie de la boucle du Niger. Ces correspondances venant des Shaykh-s Kunta ou des émirs peuls du Macina, ainsi que celles reçues de leurs auxiliaires traitent différents sujets de la vie quotidienne : Des appels à la justice, la meilleure gestion et la bonne gouvernance, des conseils, prêches et des plaidoiries, aux textes administratifs, politiques et jurisconsultes, en passant par les récits de menaces physiques et violences verbales, en allant jusqu’aux médiations, réconciliations et présentations de condoléances etc. / This thesis deals with two interdisciplinary aspects of science, namely critical studies and history (particularly the history of Mali). The section devoted to critical studies is written in Arabic and examines the most substantial and most interesting piece of correspondence exchanged between Shaykh Sīdī Ahmad al-Bakkay Kunta and the last Emir of Macina (Amadou Amadou). This manuscript deals with most of the differences which opposed the two protagonists, in particular, as well as dealing, more generally, with the burning issues concerning the two families. It was the reply to a first piece of correspondence sent by Amadou Amadou, which we have been unable to find although Sīdī al-Bakkay outlined its content in this reply.The historical aspect focuses on the study of a limited local zone. The sources are naturally the unpublished manuscripts of the Ahmad Baba Institute in Timbuktu (IHERIAB). In essence, this section of the thesis discusses the nature and importance of the Kunta - Peuls relationships and their evolution during the period 1818-1864 – a summary of the theocratic empire of Hamdallaye. From its birth, under the authority of three emirs, this young state unhesitatingly took control of religious leadership and commerce before invading Timbuktu and the surrounding area. The period was turbulent and the creation of this complicity was heavily influenced by the Tuareg presence. A proper apprehension of the subject requires one to bear in mind the political climate of the central Niger delta from the end of the 18th century to 1818 and how this context enabled the emergence of the Kunta and their supremacy in Timbuktu.The Kunta were both bearers of a traditional religious message and political figures in this sub-region. This double responsibility meant that they were not mere spectators of the events of the period, events tainted with interminable conflicts and a multitude of unexpected disputes. The content of this correspondence sent to various figures in different communities recounts the actions undertaken to settle these conflicts and shows the role played by the Kunta in the quest for dialogue and a peaceful climate in this area along the Niger.The letters comprising this correspondence written by Shaykh-s Kunta or the Peul Emirs of Macina as well as the letters received from their auxiliaries dealt with various subjects of daily life: appeals for justice, calls for better administration and good governance, advice, sermons and pleas, administrative, political and jurisconsult texts, tales of physical and verbal violence, mediations, reconciliations and the presenting of condolences etc.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2001.

This thesis examines gender relations in the war novel Ḥikāyat Zahra (1989) by the Lebanese author Hanan al-Shaykh. The analysis focuses on interpersonal relations among male and female characters in the novel as well as perceptions of gender and sexuality within a patriarchal order as depicted in the writing of Hanan al-Shaykh. The analysis is derived from a theoretical approach inspired by the work of Evelyne Accad’s Sexuality and War: Literary Masks of the Middle East. The thesis applies narratology as a method to show how gender and sexuality are constructed within the text. The analysis is divided into four main sections (1) dysfunctional family relations: patriarchy and false landmark (2) Defective gender relations: the reification of Zahra and the obsession of virginity (3) From inner to outer madness and (4) Illusions of agency and freedom during the war. Together these sections demonstrate the significance of sexuality and gender relations in women’s writing on the Lebanese Civil War. I argue that the novel presents a society where issues that eventually cause the breakout of a destructive civil war are rooted in the social structure which is based on patriarchal values. Due to these values, women are never seen as independent beings with agency capable of balancing between desire and morals. Thus, women become the primary victims of both political and social violence in the context of war.

Thesis (Ph.D.)--Boston University / This 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.