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Le pouvoir de guérir

Mythe, mystique et politique au Maroc


Zakaria Rhani

Au Maroc, les mythes fondateurs des cultes et rituels de guérison illustrent de manière probante les processus d’élaboration des significations et des dynamiques du pouvoir dans le passé proche et leurs articulations actuelles. Des dynamiques qui se déploient en termes généalogiques, initiatiques et en des capacités socialement reconnues de susciter une communication avec le monde surnaturel. L’analyse centrée sur la confrontation entre saints et rois permet, par ailleurs, d’élargir à la dimension nationale, et au-delà, le rapport, hiérarchique, de conflit et d’articulation entre charisme personnel et charisme sharifien. Le mythe et ses expressions rituelles ouvrent, ainsi, les possibilités du renouvellement sociopolitique par les marges, voire même, dans l’actualité, sous couleur d’une révolution à l’horizon d’un millénarisme du califat.

In Morocco, the founding myths of healing cults and rituals illustrate conclusively the elaboration of the symbolism and dynamics of power, both in local and national contexts. These dynamics unfold specifically in terms of genealogical representations and mystical initiations, as well as in socially-recognized capacities to communicate with the supernatural. The analysis centered on the confrontation of saints and kings permits the expansion, to the national level and beyond, of the hierarchical tensions between personal charisma and sharifian charisma. Thus, the myth and its ritual expressions open up possibilities for socio-political renewal by the margins, or even more a renewal, taking place presently, in the form of a revolutionary millenarianism.

Carla Bellamy

In his review of my book The Powerful Ephemeral: Everyday Healing in an Ambiguously Islamic Place (Berkeley: University of California Press, 2011), which appeared in the previous issue of the Journal of Sufi Studies , Professor Vernon Schubel strongly criticizes what he perceives to be my

Vernon James Schubel

Book Reviews / Journal of Sufiji Studies 1 (2012) 115–122 121 Carla Bellamy. The Powerful Ephemeral: Everyday Healing in an Ambiguously Islamic Place . South Asia Across the Disciplines. Berkeley: University of California Press, 2011. xxi + 312 pages, index. Paper. ISBN-10: 0520262816. US $26

Rachida Chih

religious travel and pilgrimage in constructing religious identities, Chapter 6, Ritual , and Chapter 7, Healing , could have benefited from a more in-depth exploration. Ritual focuses on how the Sufi practice of recollection of God ( dhikr ), collective and individual, and performance of other prayers

Sayeh Meisami

Supreme Origin ( al-mabdaʾ al-aʿlā ) such a power and dignity by which the soul becomes influential on the world of natural elements ( al-ʿālam al-ʿanāṣir ). As a result, the soul would heal the sick, sicken the evil, transform one element into another, and move those objects that she is not typically

Before ṣūfiyyāt

Female Muslim Renunciants in the 8th and 9th Centuries ce

Christopher Melchert

about devout men, the opposite would be true.’ 5 She also relates demonstrations of female superiority to ‘the world of mysticism’, in which ‘The doctor requires healing of his soul, and the preacher must be preached to’—that is, reversals of expectations are an expected feature of mystical writing. 6

Jürgen Wasim Frembgen

, 1251 he returned to Sehwan with a large following of qalandar dervishes. He fijinally settled in this town where people venerate him to this day as a charismatic protector, healer and miracle-worker. Thus he became known by the afffectionate title Lal Shahbaz der Qalandar-Derwische’, in Mystik. Die

Matthew Ingalls

], ‘Nothing of the legal sciences ( ʿilm al-sharʿ ) will come from this one.’ ” 8 After successfully healing a blind supplicant however, 9 Anṣārī consulted some unspecified Sufi elders, informing them of his spiritual standing and newfound abilities to heal the sick. Their response would forever alter the

Elisha Russ-Fishbane

’t Jewish!” Overcome by the truth behind the Sufi’s clairvoyant remark, the Jew humbly responded: “Pray for healing for yourself and religious guidance for me!’” 60 IV Conclusions and Future Directions The examples discussed in this essay, though the tip of the iceberg, are representative of the

Özgen Felek

’t even give a healing response. 61 When Murād no longer trusts Şücāʿ Dede because of his failure to act as a reliable master, Murād “warns” Şücāʿ Dede, saying that he would be in trouble on Judgment Day for not observing his disciple’s rights: My soul, how are you? [I hope] you stay in wealth always