Le but de ce travail est d'analyser le processus de renaissance du culte religieux soufi dans la période postsocialiste dans l’Albanie contemporaine. Particulièrement, je propose de comprendre : l'influence de l'idéologie communiste et de la sécularisation sur les croyances, les comportements, les connaissances et les institutions religieuses; les différences sociales et territoriales du phénomène; le processus de reconstruction de l'autorité charismatique soufi dans la période postsocialiste. / The aim of this work is to analyze the post-socialist rebirth process of Sufi worship in contemporary Albania. Particularly, I propose to understand: the influence of communist ideology and secularization toward beliefs, religious behavior and doctrinal knowledge; the social and territorial differences of Sufi phenomenon; the rebuilding process of Sufi charismatic authority in the post-socialist period.

This study analyses the authority of Shaykh Ahmad al-Yashruti in Amman, Acre, and Jaffa. He is the master of the Shadhuliyya-Yashrutiyya, a Sufi ṭarīqa (brotherhood) which originated in Acre but is now based in Amman. It examines how the changing religious climate and the challenges faced by the Palestinian people affect the role of the Shaykh and the cohesion of the community. This study approaches both the concept of authority and the practice of fieldwork from a relational perspective, and discusses the challenges faced when doing multi-sited fieldwork using Graham Harvey’s concept of ‘methodological guesthood’. The study analyses how the founding Shaykh’s charisma is maintained in a ṭarīqa which is institutionalised on traditional (kinship) lines, and focuses on the doctrinal, functional and locational aspects of Shaykh Ahmad’s authority by examining the underlying paradigm of authority, as well as the different roles his followers attribute to him, how these are connected to the functions of the zawāya (lodges) in Amman and Acre, and how this affects the ṭarīqa’s place in society and in the arena of ‘Muslim Politics’ (as understood by Eickelman and Piscatori). This is mainly done by focusing on the emic concept of tarbiya (education), which corresponds to Berger and Luckmann’s concept of ‘socialisation’ and Asad’s approach to the transmission of a discursive tradition that is in a continuous process of transmission and reinterpretation through the institutionalised relationship between Sufi shaykhs and followers. The study argues that the process of tarbiya and the mode of communication between Shaykh and follower – which mainly consists of indirect communications and signs to be identified and interpreted by the follower – allows the ṭarīqa to value both individuality and submission to the Shaykh; it also allows it to be centralised, while at the same time adaptable to local circumstances. This thus explains the development of a discursive tradition, the functioning of a translocal ṭarīqa, and the changing position of a Sufi shaykh, enabling us to see that a Sufi movement can be both traditional and innovative.

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.

There are many negative preconceptions about Islam and especially how Islam affects men and women. Women are often described to be subjugated by Islam. Sufism is Islamic mysticism and has been described as one way to give women the same opportunities as men. This thesis examines and compares how men and women are portrayed in texts written by two prominent Sufi mystics, Muhuiddin Ibn ’Arabi and Abu-Hamid Muhammad al-Ghazali. To achieve this, I have analyzed one text of each author with a qualitative content analysis. Then I have compared the results to see if there are any differences or similarities in their way of describing men and women. The theory that has been used is Yvonne Hirdman’s gender theory. The aim of the thesis is to come to a greater understanding of whether Ibn ‘Arabi and al-Ghazali increase or decrease differences between men and women in their writings. Hirdmans gender theory says that by increasing differences between men and women it negatively affects gender equality. The aim is also to examine if they support the subjugation of women. The analysis shows that al-Ghazalis writings contribute to increase differences between men and women and he also supports the subjugation of women in his text. The majority of Ibn ‘Arabis writings does not describe men and women in a way that increases differences between men and women or subjugates women.

<p>Denna text handlar om qawwalimusiken. Qawwali är en musikform med</p><p>rötterna i Indien och Pakistan. Den är också en del av en specifik religiös tradition nämligen sufismen. Qawwali är en musikalisk genre som är nära förknippad med en sufisk ritual, under vilken den spelar en betydande roll. I texten undersöks det huruvida qawwali har förändrats, exempelvis till form,innehåll och mål, när den blivit en del av den västerländska musikscenen och kategoriseras under World Music.Nyckelfrågan är om de religiösa idéerna och den sakrala, religiösa meningen urvattnas eller försvinner i och med att qawwali har blivit del av den moderna och globala musik-industrin och har därmed lyfts upp ur dess ursprungliga socioekonomiska och religiösa miljö. Med andra ord: Finns det en essentiell kärna, den religiös-mystiska musiken som trotsar kulturgränser? Eller går den förlorade i främmande kulturella sammanhang? Tonvikten läggs på den religiösa aspekten men uppsatsen tar också upp förändringar av de sociala,</p><p>ekonomiska aspekterna av qawwali, liksom genusaspekten. Analysen inleds först med en beskrivning av den kulturella och regionala bakgrunden,där frågor om musik och islam, sufismen, qawwalis regionala och kulturella förankring och sufimusikens syfte behandlas. Därefter följer en diskussion om globalisering och musikindustrin samt en presentation av de den teoretiska ramen, bland annat Giddens urbäddningsteori och Tomlinsons avterritorialiseringsteori. Texten avslutas med en sammanfattande diskussion om qawwalis förändring på olika plan och den traditionella qawwalin kontrasteras mot den kommersiella.De sufistiska och islamska traditionerna som avspeglas i qawwalimusiken och under sufiritualen,samt sufismens syfte beskrivs som förändrade och urvattnade i den musikindustristyrda qawwali.</p>

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Denna text handlar om qawwalimusiken. Qawwali är en musikform med rötterna i Indien och Pakistan. Den är också en del av en specifik religiös tradition nämligen sufismen. Qawwali är en musikalisk genre som är nära förknippad med en sufisk ritual, under vilken den spelar en betydande roll. I texten undersöks det huruvida qawwali har förändrats, exempelvis till form,innehåll och mål, när den blivit en del av den västerländska musikscenen och kategoriseras under World Music.Nyckelfrågan är om de religiösa idéerna och den sakrala, religiösa meningen urvattnas eller försvinner i och med att qawwali har blivit del av den moderna och globala musik-industrin och har därmed lyfts upp ur dess ursprungliga socioekonomiska och religiösa miljö. Med andra ord: Finns det en essentiell kärna, den religiös-mystiska musiken som trotsar kulturgränser? Eller går den förlorade i främmande kulturella sammanhang? Tonvikten läggs på den religiösa aspekten men uppsatsen tar också upp förändringar av de sociala, ekonomiska aspekterna av qawwali, liksom genusaspekten. Analysen inleds först med en beskrivning av den kulturella och regionala bakgrunden,där frågor om musik och islam, sufismen, qawwalis regionala och kulturella förankring och sufimusikens syfte behandlas. Därefter följer en diskussion om globalisering och musikindustrin samt en presentation av de den teoretiska ramen, bland annat Giddens urbäddningsteori och Tomlinsons avterritorialiseringsteori. Texten avslutas med en sammanfattande diskussion om qawwalis förändring på olika plan och den traditionella qawwalin kontrasteras mot den kommersiella.De sufistiska och islamska traditionerna som avspeglas i qawwalimusiken och under sufiritualen,samt sufismens syfte beskrivs som förändrade och urvattnade i den musikindustristyrda qawwali.

Sufism is a living mystical tradition with tools and a theoretical framework geared to facilitate the realization of one’s full potential. This thesis examines the nature of such a realization, which culminates in an experience of nondual Self-realization. Transpersonal psychology provided the conceptual framework for this study, as it attempts to document the role that altered states of consciousness play in facilitating health and wellbeing. This research also drew heavily from the methodology of phenomenological hermeneutics and transpersonal phenomenology, which supported the investigation into the lived experience of five Sufi practitioners. The guiding research question of this exploratory inquiry asks, What has been the lived experience of Sufi practitioners on their journey towards nondual Self-realization? The research findings consist of eight themes that emerged during the analysis of the textual data. The implications of these findings impact the health and counseling fields, as well as the environmental crisis. / viii, 253 leaves ; 29 cm

The aims of this thesis are to evaluate the present status of scholarship on Abū Tālib al-Makkī (d. 386/996) and to expand the basis of further research on him by analysing him in a multi-dimensional way. This study challenges the conventional view that al-Makkī’s Qūt al-qulūb (‘The Nourishment of Hearts’) is a Sufi work. Part 1 introduces modern scholarship on al-Makkī. It also demonstrates several issues which are tackled in this thesis. The present study focuses on a metaphorical image of the heart, which is also shared in various cultures. By looking at this common idea, Part 2 first attempts to explore the nature of the Qūt within the context of Sufism and religion in general. This part provides a summarised translation of part of the Qūt, where the author elucidates his view of the heart. The intention of this annotated translation is to provide easy access to the key thought of al-Makkī in the Qūt, for the first time in English, on the basis of a critical edition of this book. Lastly Part 2 discusses the authenticity of al-Makkī’s alleged work, Ilm al-qulūb (‘The Knowledge of Hearts’). Part 3 analyses the influence of al-Makkī within and beyond Islam. Considering the limited area of the study of al-Makkī , this part first examines numerous works in various fields from his time until the twelfth/eighteenth century. This is to evaluate how he was perceived in Muslim scholarship and to explore areas which have not been discussed thoroughly before. Finally this thesis looks at the Andalusian Jewish scholar, Ibn Bāqūdā(d. some time after 472/1080) and his book al-Hidāya ilā farā'id al-qulūb (‘The Right Guidance to the Religious Duties of Hearts’). A possible link between the two authors has been sometimes pointed out; however, it has not been studied exhaustively. Through exploring various aspects of al-Makkī and his writing, the present thesis attempts to open up the study of the Qūt beyond Sufism and to offer an opportunity to give further thought on the essential features of the mystical dimensions of Islam.