Alawisme et madanisme : des origines immédiates aux années 50
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Abstract EN:
Our aim in this research is to demonstrate the existence of sufism (muslim mysticism), a fact denied, unknown or ignored by almost all the contemporary maghrebian specialists. As an introduction, we have outlined a sketch of the objective conditions whereby the alawi, madani sufism, mostaganem, qsibet al-madyuni, the maghrebian religious brotherhood and the arab world developed during the first half of the twentieth century. The research centers on three major parts : first, the historical record of both the alawi and madani brotherhoods ; that is, the respective biographies of the sayh al-alawi (1869-1934), al-madani (1888-1959), adda ibn tunis (1898-1952) and the internal crisis which was to disestablish the alawi brotherhood after 1934. The conception of the two brotherhoods constitutes the subject matter of the second part. Being the upholder of the prophetic heritage, the sayh (the spiritual master) used to teach the muridun (disciples), including those few who were not only native muslims but also originally europeans. The teaching took place in the zawiyas of a wide geographic distribution : in north africa, the near-east, europe, america, and africa. The fuqara (disciples) living in the zawiya-s owed their livelihood to the gifts of wealtheir disciples and, above all, to still other disciples who worked the land of the zawiyas. The third part of the research is concerned with spiritual method and preachings. Since the islamic religion is based on three tenents (arkan) : islam (submission), iman (faith), ihsan (the perfectdeed), the sayh used to teach these to their disciples. Through regular dhikr (invocation, repeating the name of god), the sayh guided the disciples along the spiritual way (maslek), thus helping them to reach spiritual fulfilment.
Abstract FR:
Par-dela cette these nous avons voulu demontrer l'existence du soufisme (mystique musulmane), realite niee, meconnue ou ignoree de presque tous les specialistes du maghreb contemporain. En guise d'introduction, nous avons esquisse les conditions objectives dans lesquelles avait evolue le soufisme alawi et madani : mostaganem, qsibat al-madyuni, les confreries religieuses maghrebines et le monde arabe dans la premiere moitie, du xxe siecle. Le corpus de la these s'articule autour de trois grands axes : d'abord l'historique des deux confreries (alawi et madanie) c'est-a-dire les biographies respectives des sayh al-alawi (18691934), al-madani (1888-1959) adda ibn tunis (1898-1952) et la crise interne qui a failli ebranler la confrerie alawie apres 1934. Le 2eme axe gravite autour de la conception des 2 confreries. Le sayh (maitre spirituel) etant le depositaire de l'heritage prophetique initiait les muridun (disciples) qui etaient non seulement des musulmans de naissance, mais aussi d'origine europeenne, quoi que peu nombreux. L'initiation avait lieu dans les zawiya-s disseminees au maghreb, au machreq, en europe, aux ameriques et en afrique. C'etait grace aux dons de certains adpetes et surtout au labeur des disciples eux memes que vivaient les fuqara (disciples) installes a demeure dans les zawiya-s. Le 3eme axe de notre these a trait a la methode et aux enseignements spirituels. La religion islamique etant fondee sur 3 pilliers (arkan) : l'islam, l'iman (foi), l'ihsan (la perfection de l'action), les sayh y initiaient leurs disciples et grace au dhikr (invocation, mention du nom de dieu) methodique, les aidaient a parcourir le chemin (maslak) spirituel et a parvenir a la realisation spirituelle.