The Aesthetics of Motion in Musics for the Mevlana Celal ed-Din Rumi

This dissertation investigates the concept of motion as a fundamental aesthetic element in the devotional music, dance, and rituals performed in honor of the celebrated thirteenth-century Persian mystic poet and saint, the Mevlana Celal ed-Din Muhammad Rumi. The main focus of the study is threefold. First, it investigates the prevalence of the notion of movement in Islamic music and culture, specifically within the Sufi communities of Turkey, in order to arrive at a broader understanding of the relationship between music, aesthetics, and worldview. Secondly, it explores how musical performance functions as a form of devotion or religious worship by focusing on the musical repertories performed in honor of a single holy figure, the Mevlana Rumi. Finally, it provides an ethnographic account of contemporary developments in Sufi musical culture in Turkey and across the world by describing the recent activities of the Mevlana's devotees, which includes members of the Mevlevi Order of Islamic mystics as well as adherents of other Sufi brotherhoods and followers of so-called New Religions or New Age. The primary research for this study involved two short one-month field trips to Turkey and India in 2002 and 2003, respectively, and a longer one year expedition to Turkey in 2004 and 2005, which also included shorter stays in Cyprus, Syria, and Egypt. Additionally, the dissertation draws directly from critical theories advanced in the fields of ethnomusicology, cultural anthropology, and ethnochoreology and focuses on the kinesthetic parameters of music, dance, trance, and ritual as well as on broader forms of socio-cultural movement including pilgrimage, cultural tourism, and globalization. These forms of movement are analyzed in four broad categories of music used in worship, including classical Mevlevi music, music of the zikr ceremony, popular musics, and non-Turkish musics.

[Ottoman and Arabic works on sufism]

al-Maḥāmid al-thamānīyah / Aḥmad ibn Idrīs. İstanbul, [1307] 1891 -- Tercüme-yi Hidayet üt-talibîn / Abdullah Dihlavi. İstanbul, 1299 [1881 or 1882] -- Şerh-i Kaside-yi şümu-ı lâmi fi beyan-ı etvar-ı sabi / Ahmet Müsellem -- Âsâr-ı aşk / Ömer Ruşeni. İstanbul, 1314/1316 [1899] -- Nüzhet ül-ihvan / Müsellem Efendi. İstanbul, 1310 [1892 or 1893]

Malay Kingship in Kedah : Religion, Trade, and Society

The book probes and examines traditional sources of royal power and control, as well as indigenous socio-political systems in the Malay world. It is focused on the north-western Malaysian Sultanate of Kedah which is acknowledged as the oldest unbroken independent kingship line in the ‘Malay and Islamic world’ with 1,000 years of history. Little scholarly attention has been paid to its pre-modern history, society, religion, system of government and unique geographic situation, potentially controlling both land and sea lines of communication into the remainder of Southeast Asia. It will thus provide the first comprehensive treatment in English, or other languages, on Kedah’s pre-modern and nineteenth century historiography and can provide a foundation for comparative studies of the various Malay states which is presently lacking. The proposed book also sheds much needed light on a range of important topics in Malay history including: Kedah and the northern Melaka Straits history, colonial expansion and rivalry, Southeast Asian history and politics, interregional migration and the influence of the sea peoples or orang laut, traditional Malay socio-political and economic life, Islamic influences and the course of Thai-Malay relations. The book attempts to offer a new understanding, not only of Kedah, but of the political and cultural development of the entire Malay world and of its relationships with the broader forces in both its continental and maritime settings. It argues that Kedah does not seem to follow, and in fact, often seems to contradict what has been commonly been accepted as the “typical model” of the traditional Malay state. Thus it concludes that the ruling dynasty has historically exploited a wide range of unique environmental conditions, local traditions, global spiritual trends and economic forces to preserve and strengthen its political position. The scope and theme of book The Kedah Sultanate is the oldest unbroken independent kingship lines in the “Malay world” with 1,000 years of history, and arguably one of the oldest in the Islamic world. In this study I examine key geopolitical and spiritual attributes of Malay kingship that have traditionally cemented the ruler, the peoples, and the environment. Brief description of the primary audience for the book: There is little written in English or Malay on Kedah’s pre twentieth century history. The available sources only look at certain aspects of Kedah’s history, are outdated or are confined to a specific period often outside the scope of the book. It is therefore anticipated that the readership and market for the book includes: • Scholars of Southeast Asian history, Islam, kingship, trade. • Academics & Historians (including: Asian, Thai history, Islamic, Maritime, Persian, South Asian, Southeast Asian and Colonial) • Libraries • Students, particularly those in Malaysia (especially the states of Kedah, Perlis and Penang), Thailand and Singapore. • Universities • Scholars and students in Political Science & International Relations

An analysis of Ibn al-'Arabi's al-Insan al-Kamil, the Perfect Individual, with a brief comparison to the thought of Sir Muhammad Iqbal

This thesis analyzes four philosophical questions surrounding Ibn al-'Arabi's concept of the al-iman al-kamil, the Perfect Individual. The Introduction provides a definition of Sufism, and it situates Ibn al-'Arabi's thought within the broader context of the philosophy of perfection. Chapter One discusses the transformative knowledge of the Perfect Individual. It analyzes the relationship between reason, revelation, and intuition, and the different roles they play within Islam, Islamic philosophy, and Sufism. Chapter Two discusses the ontological and metaphysical importance of the Perfect Individual, exploring the importance of perfection within existence by looking at the relationship the Perfect Individual has with God and the world, the eternal and non-eternal. In Chapter Three the physical manifestations of the Perfect Individual and their relationship to the Prophet Muhammad are analyzed. It explores the Perfect Individual's roles as Prophet, Saint, and Seal. The final chapter compares Ibn al-'Arabi's Perfect Individual to Sir Muhammad Iqbal's in order to analyze the different ways perfect action can be conceptualized. It analyzes the relationship between freedom and action.

Entering Youthwork Through Love's Many Pathways: A Poetic Rendition

Entering Youth work Through Love's Many Pathways is a text that wanders and digresses to places where, through poetic inquiry and a Spinozist and Sufi framework, the concepts of immanence, love and becoming can be explored. This thesis is framed as a walk through which the researcher / youth worker along with the reader, traverses through five pathways that she considers necessary in cultivating a meaningful relationship with the youth: opening, strength, listening, trust and unconditional compassion. By means of engaging the “self”, this thesis approaches youth work as a field that is relational and socially interconnected. In this sense, this poetic inquiry seeks to rupture predictable patterns of behaviour. One of the ways I do this is through found poetry. Through this specific form of poetic inquiry, I bring together various voices, an assemblage – Rumi, Rilke, Whitman, Lalla, Mirabai and Song of Songs – in order to find my voice and by extension, to help the youth find their voice through a human connection that goes beyond colour, race, gender etc. In other words, my aim is to actualize the experiences of becoming youth worker while being in a field of immanence where similarities are understood and differences respected. My hope is that this project may offer an example of understanding, celebration, and engagement of our mutual differences, while still being able to relate to one another through the many pathways of love.

L’émir Abdelkader et la franc-maçonnerie française : de l’engagement (1864) au renoncement (1877)

Figure majeure de l’histoire des relations coloniales franco-algériennes, l’émir Abdelkader est généralement présenté par ses compatriotes comme le modèle politique, militaire et religieux du résistant au colonialisme français du 19ième siècle. L’historiographie officielle algérienne en véhicule l’image du chef religieux qui a initié al-jihad de résistance conforme aux règles exotériques de la chari’ia. Il est décrit comme un guerrier loyal et magnanime, fin stratège, dont la défaite militaire a paradoxalement marqué la fondation de l’Algérie moderne en tant que Nation et État. La construction sociopolitique postcoloniale de ce mythe a permis de légitimer les différents régimes politiques, qui se sont succédé dans l’Algérie indépendante et qui ont toujours tenu, dans le cadre d’une lecture littérale de l’Islam. Ceci dans le but de taire la dimension spirituelle d’Abdelkader disciple, héritier et commentateur de l’œuvre du magister Magnus soufi, IbnʻArabî. Fascinés dès le début de l’occupation par cet adversaire hors du commun, les français, de plus en plus sécularisés, en ont érigé une image utilitaire, l’aliénant ainsi de ses compatriotes coreligionnaires et le découplant de sa foi islamique. Les mémoires concurrentes de l’ancienne puissance coloniale et de son ex-colonie, l’Algérie, ont généré plusieurs débats contemporains en ce qui a trait à l’écriture de l’histoire de la colonisation. Le personnage d’Abdelkader a été instrumentalisé par les uns et les autres. Deux évènements controversés de sa biographie sont devenus les objets d’une polémique souvent âpre et amère entre auteurs chercheurs algériens et français : l’adhésion de l’émir à la franc-maçonnerie française et sa séparation d’avec celle-ci. Nous allons présenter que la prémisse d’auteurs algériens, selon laquelle Abdelkader n’aurait pas pu adhérer au Grand Orient de France, pour cause d’incompatibilité doctrinale musulmane, est inconsistante. Nous essayerons de démontrer au contraire, que son initiation à la maçonnerie telle qu’elle s’était présentée à lui était en accord avec sa vision soufie et légaliste du dogme islamique. En nous basant sur le choix de la franc-maçonnerie française pour la laïcité au moment de la réception supposée de l’émir dans la fraternité, nous montrerons qu’il s’en éloigna pour des raisons de doctrine islamique. En effet, l’élimination de toute référence déiste des textes constitutifs du Grand Orient de France fut inacceptable pour le musulman qu’était Abdelkader, vaincu militairement mais raffermi spirituellement par sa proximité grandissante avec son maître spirituel IbnʻArabî. L’humanisme des francs-maçons français avait motivé une refondation basée sur les droits de l’homme issus de la révolution française. Tandis que celui de l’émir Abdelkader prenait sa source dans l’Unicité de l’Être, concept-cadre Akbarien de la compréhension de la relation de Dieu avec ses créatures. Nous allons montrer que les polémiques franco-algériennes sur les relations d’Abdelkader avec la franc-maçonnerie française, masquent un autre débat de fond qui dure depuis des siècles dans le monde musulman. Un débat opposant deux herméneutiques légalistes des textes islamiques, l’une exotérique s’incarnant dans l’œuvre du théologien musulman Ibn Taymiyya et l’autre ésotérique se trouvant au cœur des écrits du mystique IbnʻArabî.

Doctrines and practices of the Burhaniya Sufi Order in the arab world and in the west between 1938 and 2012 : a decolonial and transdisciplinary analysis from an insider perspective

Ce mémoire présente une exploration décoloniale et transdisciplinaire des doctrines et pratiques de la confrérie soufie transnationale Burhaniya, dans le monde arabe et en Occident. Il traite principalement de la période s’étendant de la fondation de la confrérie en 1938 jusqu’en 2012. Pour bien contextualiser les particularités de l’émergence de cette confrérie moderne, ce mémoire présente tout d’abord son ancrage historique par l’étude de ses racines en lien avec l’histoire du soufisme en Afrique du Nord et en Asie de l’Ouest. Puis, ce mémoire offre une analyse comparative de certains des principaux contextes nationaux où s’est disséminée cette confrérie, à partir du Soudan, vers l’Égypte, la France, l’Allemagne, les États-Unis et le Canada. Suite à ses recherches, l’auteur conclut que les cheikhs de la Burhaniya ont facilité l’expansion de la confrérie en occident et ont perpétué un héritage soufi plutôt traditionnel au sein du monde moderne. Ils ont su le faire en préservant les doctrines fondamentales de leur tradition tout en adaptant leurs pratiques à divers contextes.

Awrād al-Ustādh ʻAbd al-Ghanī al-Nābulusī

"Ṭabʻ ibn Shaṭṭī ʻAbd al-Salām".

Levensschets van sulthan Ibrahiem, vorst van Eirakh: uit het Arabisch in het Maleisch vertaald door eenen Maleischen schriftgeleerden

en uit het Maleisch in het Nederduitsch overgebracht door Philippus Pieter Roorda van Eijsinga.

Maʻmūlāt-i Maẓharīyah va Maḥbūb al-ʻārifīn

[Naʻīm Allāh al-Ḥanafī al-Majdawī Bahrāychī].

Asar-i Şeyh Seyyid Mustafa Beyzade

Terceme-yi ahval-i Beyzade Mustafa Efendi -- Mevlid ün-Nebi -- Menasik ül-hac -- Naẓm al-nāṣiḥīn -- Silsilat al-Naqshabandīyah -- Muqaddimat al-Qaṣīdah al-durrīyah -- al-Qaṣīdah al-durrīyah -- Qaṣāʼid -- Şeyh Hafiz Mehmed al-Hisari'nin tarih-i irtihali -- Taqrīḍ Sharḥ al-Qāmūs -- Taqrīḍ Sharḥ al-Iḥyāʼ -- Murtaza Efendi'nin kaside-yi sabikaya takrizidir -- Beyzade Efendinin Yusufzade'ye verdiği icazetname -- Murad Molla Tekyesi şeyhi Abdülhalim Efendi'ye verdiği izinname -- Boluvi el-Hac Mustafa Efendi'ye verdiği icazetname -- Halil Efendi'ye verdiği icazetname -- Rizevi Ali Efendi'ye verilen icazetname -- Murtaza Efendi'nin Beyzade Efendi'ye i[r]sal eylediği mektub -- Beyzade Efendi'den Murtaza Efendi'ye tahrir olunan mektub -- Geyve Müftüsü Efendi'ye tahrir olunmuştur -- Kastamonu Müftüsüne irsal olunan mektubudur -- Hafiz Efendi'nin Beyzade Efendi'ye yazdıkları tezkire -- Beyzade Efendi hazretlerinin tezkireye cevapları -- Risālat al-Sulūk lil-Shaykh Beyzade -- Çorumlu Ebubekir Efendi'nin risale-yi manzumelerine takrizdir -- Cevab-ı mektub -- Medhiye-yi Abdülkadir el-Geylani -- İşbu salat-i şerife Beyzade Efendiden mervidir -- Risālat al-maʻlūm wa-al-majhūl.

Kitāb Qāmūs al-ʻāshiqīn fī akhbār al-Sayyid Ḥusayn Burhān al-Dīn

taʼlīf ʻAbd al-Munʻim al-ʻĀnī thumma al-Rāwī ; [muṣaḥḥiḥuhu Aḥmad ibn Saʻd al-Dīn ibn Muṣṭafá al-Qabbānī].

Kitāb Tuḥfat ahl al-futūḥāt wa-al-adhwāq fī ittikhādh al-subḥah wa-jaʻlihā fī al-aʻnāq wa-baʻḍ al-ādāb al-lāʼiqah bi-al-mukarramīn bi-ṣuḥbat ahl ḥaḍrat al-iṭlāq bi-faḍl al-karīm al-khallāq

lil-Shaykh Fatḥ Allāh ibn al-Shaykh Sayyidī Abī Bakr al-Bannānī.

Vasiyetname

Şeyh Şemseddin Mehmet en-Nuri.