The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.

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Ce travail de recherche explore la notion de vanité en Islam, ou ġurūr, en s’intéressant plus particulièrement à l’œuvre majeure d’Abū Ḥāmid al-Ġazālī (m. 505/1111) Iḥyā’ ‘ulūm al-dīn. Il s’agit de montrer en quoi la tromperie et l’illusion constituent un sujet sinon essentiel, du moins sous-jacent à l’éthique telle qu’abordée et traitée par Ġazālī. L’analyse et le commentaire critique des trois traités de l’Iḥyā’ ont permis de relever les notions clés et de mettre en lumière leur interaction et la manière dont elles s’articulent dans ce « processus » global qu’est le ġurūr. Différents « acteurs » du ġurūr ont pu ainsi être dégagés tels que l’ici-bas (al-dunyā), le Démon (al-Šayṭān) et le « moi » (al-nafs), chacun d’entre eux constituant une entrave pour le croyant dans son cheminement vers l’au-delà. Notre auteur a exploré les vices et les vertus de l’homme afin de tracer la voie pour une émancipation de tous les caractères blâmables pouvant le conduire à sa perte. Cette thèse montre aussi comment Ġazālī a tiré profit de ses sources ouvertement citées ou pas, réactualisant la thématique du ġurūr. C’est ainsi que l’influence connue d’al-Muḥāsibī (m. 243/857) et celle moins connue voire ignorée d’al-Ḥakīm al-Tirmiḏī (m. 318/930) sont ici abordées grâce à une comparaison synoptique de leurs textes respectifs se rapportant au ġurūr avec le « Kitāb Ḏamm al-ġurūr » de l’Iḥyā’ en particulier. Cette recherche démontre, enfin, le prolongement de ses écrits chez des auteurs plus tardifs tels qu’Ibn al-Ǧawzī (m. 597/1201) et Ibn Qayyim al-Ǧawziyya (m. 750/1350), tous deux étant d’éminentes figures du ḥanbalisme. / This work explores the notion of vanity in Islam, or ġurūr, focusing on the major work of Abū Ḥāmid al-Ġazālī (d. 505/1111) Iḥyā ‘ulūm al-dīn. Our aim is to show how deception and illusion constitute a subject if not essential, at least underlying the ethics as discussed by Ġazālī. The analysis and the critical commentary on the three treatises of the Iḥyā’ enabled us to identify the key concepts and to highlight their interaction and the way in which they were articulated in this global "process" of the ġurūr. Different "actors" of the ġurūr have thus emerged such as the herebelow (al-dunyā), the Demon (al-Šayṭān) and the "ego" (al-nafs), each of them seeking to hinder the believer In his journey towards the hereafter. Our author has explored the vices and virtues of man in order to trace the way to an emancipation of all the blameable characters that can lead him to his loss. This thesis also shows how Ġazālī took advantage of his sources openly cited or not, perpetuating this theme of ġurūr in his own writings. Thus the known influence of al-Muḥāsibī (d. 243/857) and the less known or even ignored influence of al-Ḥakīm al-Tirmiḏī (d. 318/930) are dealt here by a synoptic comparison of their respective texts relating to the theme of ġurūr with the "Kitāb Ḏamm al-ġurūr" of the Iḥyā' in particular. This research also demonstrates the continuation of his writings in later writers such as Ibn al-Ǧawzī (d. 597/1201) and Ibn Qayyim al-Ǧawziyya (d. 750/1350) for example, both eminent figures of ḥanbalism.

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