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The resurgence of Sufism in the contemporary world has necessitated reexamining the nature and role of Sufism in contemporary contexts. A series of the reexaminations reveal that contemporary Sufism cannot be fully explained by traditional theories; instead it must be understood in accordance with changing contexts. On this basis, this dissertation directs itself to an investigation of the contemporary manifestations of Sufism. It specifically examines Sufism in the life, thought and teachings of Fethullah Gülen (b. 1941), as its case study. Gülen is known to be one of the most influential contemporary Muslim leaders, and has led a fast-growing movement expanded to global proportions. Much of the research that has consequently followed the inception of the growth of the movement presents Gülen as one of the major figures in defining the contemporary global Islamic experience, and suggests that the studies of Gülen contribute to a better understanding of contemporary issues in Islamic studies including the resurgence and transformation of Sufism. Remarkably, almost all of the studies on Gülen and the Gülen movement underline the importance of further research on Gülen's approach to Sufism. Terms like 'quasi-Sufism' and 'neo-Sufism' are assigned to his thought, while such phrases as 'a Sufi order,' 'a Sufi-oriented movement' and 'a Nurcu branch in the Naqshbandiyya' are circulated to characterize his movement. However, this terminology has not been adequately examined by any extensive research to warrant its justification. This dissertation examines Gülen's view on Sufism in order to understand how Sufism manifests itself in contemporary contexts, addressing what Sufism means in the contemporary world. Viewing Sufism as a dynamic discipline interacting with given contextual conditions, I primarily argue that there are distinctive characteristics of Sufism that appeal to the contemporary world enough to allow Sufism to resurface; it is necessary to identify those characteristics to understand the nature and role of Sufism in contemporary Islam. Gülen's Sufism, as an outcome of its interaction with a contemporary context, provides a better understanding of the characteristics in a way that it represents one of the contemporary manifestations of Sufism. / Religion

Cette thèse s’intitule : « Les Zaouïas Darqâwiyyas au Maroc ; Zaouïa d’al-Basîr comme exemple ». Elle présente une confrérie marocaine active basée sur une méthode d’éducation spirituelle d’origine Darqâwiyya. Cette Zaouïa joue un rôle important dans la société marocaine à plusieurs niveaux : le savoir et la culture religieux, le social et la politique, illustrant ainsi la pratique des anciens soufis. A travers les chapitres de cette thèse, je donnerai une vue d’ensemble sur l’histoire du soufisme marocain et des différentes étapes qu’il a franchies ainsi que les raisons de la permanence ou de la disparition de certains courants soufis. La Tariqa Darqâwiyya ainsi que son origine la Shâdhiliyya vont être abordées dans un second temps. Je présenterai la genèse de la tariqa Darqâwiyya ainsi que son fondateur le Shaykh Mulay al-‘Arabi al-Darqâwi. La Tariqa Darqawiyya a donné naissance à différentes voies soufies. Les modalités de son expansion en Orient et en Europe, ainsi que les principes employés dans l’éducation spirituelle seront abordés aussi. Enfin, je traiterai en détail un exemple vivant de l’enseignement issu de la Darqâwiyya : la «Zaouia Basîriyya», son origine, son fondateur le Shaykh Ibrâhîm al-Basîr et les caractéristiques de cette Tariqa. / This thesis is entitled "The Zaouïas Darqâwiyyas in Morocco; Zawiya al-Basir as an example." It has an active Moroccan Tariqa based on an original method Darqawiyya spiritual education. This Zaouïa plays an important role in Moroccan society on several levels: Knowledge and religious culture, social and political, reflecting the practice of early Sufis. Through the chapters of this thesis, I will give an overview on the history of Moroccan Sufism and the various stages it has crossed and the reasons of permanence or disappearance of some Sufi currents. Tariqa Darqawiyya as well as its origin the Shadhiliyya will be addressed in a second time. I will present the genesis of Darqawiyya tariqa and its founder Shaykh al-Arabi Mulay al-Darqawi. Tariqa Darqawiyya gave birth to various Sufi paths. The terms of its expansion in the East and in Europe, and the principles used in spiritual education will be addressed too. Finally, I will discuss in detail about "Zaouia Basîriyya", its origin, its founder, Shaykh Ibrahim al-Basir and characteristics of this Tariqa.

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The primary focus of this dissertation is to establish the extent to which ta§awwuf, commonly referred to as Islamic Spirituality, impacted on Cape Muslim culture. The study spans the time period between the arrival of the first significant political exiles at the Cape in 1667 to the founding of the Muslim Judicial Council in 1945. To this end a short historical review of ta§awwuf as it unfolded since its inception in the Muslim world is given in order to provide the necessary background against which any study of ta§awwuf at the Cape must be measured. This, in the authorÕs opinion, has not been attempted before in local studies in any systematic way. To further augment this study, a review of the nature and character of ta§awwuf as it emerged in the geographical areas from whence the political exiles and slaves were brought to the Cape is also engaged. As part of the conclusion to this dissertation an ÒafterwordÓ is provided that briefly sketches the post-1945 theological milieu that increasingly witnessed the emergence of new anti-ta§awwuf pressures within the Muslim community. / Religious Studies and Arabic / MA (Arabic)

The primary focus of this dissertation is to establish the extent to which ta§awwuf, commonly referred to as Islamic Spirituality, impacted on Cape Muslim culture. The study spans the time period between the arrival of the first significant political exiles at the Cape in 1667 to the founding of the Muslim Judicial Council in 1945. To this end a short historical review of ta§awwuf as it unfolded since its inception in the Muslim world is given in order to provide the necessary background against which any study of ta§awwuf at the Cape must be measured. This, in the authorÕs opinion, has not been attempted before in local studies in any systematic way. To further augment this study, a review of the nature and character of ta§awwuf as it emerged in the geographical areas from whence the political exiles and slaves were brought to the Cape is also engaged. As part of the conclusion to this dissertation an ÒafterwordÓ is provided that briefly sketches the post-1945 theological milieu that increasingly witnessed the emergence of new anti-ta§awwuf pressures within the Muslim community. / Religious Studies and Arabic / MA (Arabic)