Search

Copyright of Swiss Journal of Sociocultural Anthropology / Schweizerische Zeitschrift für Sozial- und Kulturanthropologie / Schweizerische Zeitschrift für Sozial is the property of University Library of Bern and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arabica is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study seeks to re-examine Ibn al-Jawzī's (d. 597/1201) censure of Sufism in his Talbīs Iblīs , a widely-known and frequently cited, but rarely carefully considered work. The article finds that Talbīs Iblīs ' chapter devoted to Sufism does indeed constitute a scathing condemnation of the Sufi tradition, which is however by no means comprehensive and requires moreover certain specifications and clarifications. For example, is Ibn al-Jawzī's criticism mostly limited to Sufi conduct and practice, especially in public, rather than their ideas and beliefs, and likewise does he use his criticism to highlight commendable forms of piety and mysticism, revealing that he held on to a notion of pristine ascetical and mystical piety himself, which should nonetheless not be mistaken for Sufism. In any case, whether and to what degree one is able to immerse oneself in such forms of piety is according to Talbīs Iblīs to a large extent determined by one's natural circumstances. Résumé: Cette étude cherche à réexaminer la censure du soufisme par Ibn al-Jawzī (mort en 597/1201) dans son Talbīs Iblīs , ouvrage largement connu et fréquemment cité, mais rarement soigneusement étudié. L'article constate que le chapitre de Talbīs Iblīs consacré au soufisme constitue en effet une condamnation cinglante de la tradition soufie, qui n'est cependant nullement exhaustive et nécessite en outre certaines spécifications et clarifications. Par exemple, la critique d'Ibn al-Jawzī se limite principalement à la conduite et à la pratique les plus rigides, en particulier en public, plutôt qu'à leurs idées et croyances, et de même utilise-t-il sa critique pour mettre en évidence la forme louable de piété et de mysticisme, révélant qu'il tenait bon lui-même à une notion de piété ascétique et mystique immaculée, qui ne doit cependant pas être confondue avec le soufisme. En tout cas, savoir si et dans quelle mesure on est capable de se plonger dans de telles formes de piété est selon Talbīs Iblīs ' déterminé dans une large mesure par les circonstances naturelles. [ABSTRACT FROM AUTHOR]

This article examines the Qurʾānic references to al-muhājirūn as an expression of a world renouncing current in the early Qurʾānic movement. Throughout the Qurʾān the muhājirūn are idealized for their willingness to leave their homes, wealth, and families behind in order to emigrate in the path of God. Traditionally, these emigrants have been interpreted through the lens of later Muslim exegesis as referring to the early believers who accompanied Muhammad on his emigration from Mecca to Medina in 622. In general, however, there is little evidence to suggest that the Qurʾān is referring to a specific historical emigration event. Based on the theoretical framework of Peter Sloterdijk and Mary Douglas, this article argues that the Qurʾānic employment of the root h-j-r basically centers on an ascetic distancing from worldly attachments, and that this uprooting into a new mobility denotes a central aspect of the piety of the early Qurʾānic movement. Résumé: Cet article examine les références coraniques aux muhājirūn en tant qu'expression d'un courant de renoncement au monde dans le premier mouvement coranique. Tout au long du Qurʾān, les muhājirūn sont idéalisés pour leur volonté de laisser derrière eux leurs maisons, leurs richesses et leurs familles afin d'émigrer dans la voie de Dieu. Traditionnellement, ces émigrants ont été perçus à travers le prisme de l'exégèse musulmane ultérieure comme faisant référence aux premiers croyants qui ont accompagné Mahomet lors de son émigration de La Mecque à Médine en 622. En général, cependant, il y a peu de preuves pour suggérer que le Qurʾān fait référence à un événement historique spécifique d'émigration. En se basant sur le cadre théorique de Peter Sloterdijk et Mary Douglas, cet article soutient que l'emploi de la racine h-j-r dans le Qurʾān est essentiellement centré sur un éloignement ascétique des attachements mondains, et que ce déracinement vers une nouvelle mobilité dénote un aspect central de la piété du premier mouvement Qurʾān. [ABSTRACT FROM AUTHOR]

Copyright of Nouvelles Perspectives en Sciences Sociales is the property of Editions Prise de parole and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In his significant Arabic translation and interpretation of the Pauline Epistles and the Acts of the Apostles, Bišr b. al-Sirrī used muʿtazila to translate Pharisee throughout his work. This paper elaborates upon the multiple difficulties in revealing the connotations of muʿtazila in Bišr’s work from the middle of the third/tenth century. Furthermore, it offers an explication of his particular use of this term by taking into consideration several aspects, especially the nuance of ascetic piety. Dans sa traduction arabe et son interprétation des Épîtres de Paul et des Actes des Apôtres, Bišr b. al-Sirrī a utilisé le terme muʿtazila pour traduire « pharisien » tout au long de son ouvrage. Cet article développe les multiples difficultés à révéler les connotations de muʿtazila dans l’ouvrage de Bišr à partir du milieu du troisième/dixième siècle. En outre, il présente une explication de son utilisation particulière de ce terme en prenant en considération plusieurs aspects, en particulier la nuance de la piété ascétique. This article is in German. [ABSTRACT FROM AUTHOR]

Copyright of Arabica is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Acta Psychiatrica Belgica is the property of Acta Psychiatrica Belgica SRMMB and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Jerome travelled widely in East and West. Being a vir trilinguis, who was fluent in Greek and Latin and also knew Hebrew (and a few Syrian words), he was familiar with life in the desert and the cities. His letters make clear what living in the desert meant for him, and the same is true for life in the contemporary towns and cities. Thoroughly edu-cated in classical and biblical culture, he pictures the desert and the city in a rather peculiar manner, by placing them in the history of Rome and Israel with the addition of exegetical interpretation. [ABSTRACT FROM AUTHOR]

Copyright of Social Compass is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)