Petite bibliographie sur l'islam

- Traité de soufisme : Les maîtres et les Etapes (Kalâbâdhî)
- Le Jardin des connaissants (An-Nawawî)
- L'éducation de l'âme (Abû Hamîd Al-Ghazâlî)
- L'apaisement du coeur (Abû Hamîd Al-Ghazâlî)
- L'alchimie du bonheur (Abû-Hâmid Al-Ghazâlî et Muhammad Marcelot)
- Erreur et Délivrance suivie de "Lettre au disciple" (Abû Hamîd Al-Ghazâlî)
- Les Dix règles du Soufisme (Abû Hamîd Al-Ghazâlî et Muhammad Diakho)
- Sagesses Musulmanes - Le Livre des Prédispositions au Jour Dernier (Al-Hafidh Ibn Hajar Al-Asqalânî)
- La Purification des Coeurs (Abd Al-Qâdir Al-Jîlânî)
- L'Accès au Mystère (Abd Al-Qâdir Al-Jîlânî)
- Secret des Secrets (Abd Al-Qâdir Al-Jîlânî)
- Enseignements Soufis (Abd Al-Qâdir Al-Jîlânî)
- De l'Abandon de la Volonté Propre (Ibn 'Atâ Allâh Al Iskandarî)
- Hikam - Paroles de Sagesse (Ibn 'Atâ Allâh Al Iskandarî)
- La Clef de la Réalisation Spirituelle et l'Illumination des Âmes (Ibn 'Atâ Allâh Al Iskandarî)
- La Couronnes de Fiançailles (Ibn 'Atâ Allâh Al Iskandarî)
- Paroles Sublimes - L'exégèse des Sagesses d'Ibn 'Ata Allah As-Sakandarî (Saïd Ramadân Muhammad Al Bûtî)
- Al Hassan Al-Basrî - Sa Piété, Sa Sagesse, Sa Dévotion, Son Ascétisme et Ses Sermons (Ibn Al Jawzî)
- La Guérison de l'Âme - Les Maladies de l'Ame et Leurs Remèdes (Abû `Abd Ar-Rahmân As-Sulamî)
- Le Livre du Savoir et de la Sagesse (imâm `Abd Allâh Ibn `Alawî Al-Haddâd)
- Le Livre du Rappel Mutuel (imâm `Abd Allâh Ibn `Alawî Al-Haddâd)
- Les vies de l'homme (imâm `Abd Allâh Ibn `Alawî Al-Haddâd)
- Le livre des convenances du disciple : Le livre des convenances pour le cheminement spirituel du disciple (imâm `Abd Allâh Ibn `Alawî Al-Haddâd)
- Intégrité de l'islam : Recommandations pour une pratique religieuse parfaite (imâm `Abd Allâh Ibn `Alawî Al-Haddâd)
- Le Livre de l'aide (imâm `Abd Allâh Ibn `Alawî Al-Haddâd)
- Les Pensées Précieuses (Ibn Al Jawzî)
- Lettre à mon fils (Ibn Al Jawzî)
- Sagesses et Exhortations (Ibn Al Qayyim)
- Les méditations (Ibn Al Qayyim)
- Le Sentier des Itinérants (Ibn Al Qayyim)
- Le chemin vers Dieu (Ibn Al Qayyim)
- Le volume intitulé 'Ilm as-Suluk, ("la Science de Voyager dans la Voie de Dieu"), qui constitue en intégralité les 775 pages du volume 10 de Majma'un Al-Fatawa (Ibn Taymiyya).
- L'adoucisseur des cœurs (Ibn Qudama)
- Thérapie de l'âme (Khaled Bentounès)
- Le livre du dedans : Fîhi-mâ-fîhi (Rûmî et Eva Vitray-Meyerovitch)
- Mathnawî : La Quête de l'Absolu (Rûmî)
- Le Langage des oiseaux (Farîd al-Dîn Attâr)
- Le Tabernacle des Lumières (Abû Hamîd Al-Ghazâlî et Roger Deladrière)
- Le livre des haltes de Abd el-Kader (Jean Annestay, Bruno Etienne et AbdAllah Penot)
- Ecrits spirituels (de l'émir Abdel Qader et Michel Chodkiewicz)
- Poèmes métaphysiques (de l'émir Abdel Qader)
- De la mort à la résurrection de Ibn 'Arabî (Maurice Gloton)
- Al Ihyâ `Ulûm Al Dîn (Abû Hamîd Al-Ghazâlî)
- Sagesse Celeste (Sheikh Ahmad Al `Alawî)
- Tadkirât Al Awliya - Le mémorial des saints (Farid Ud-Dîn Al `Attâr)
- La lucidité implacable (As-Sulâmî)
- Les deux traités de As-Suyûtî qui défendent le tasawwûf, "Ithaf al-Firqa bi-Rafwi al-Khirqa" dans al-Hawi lil-Fatawi et le traité "Ta’yid al- Haqiqat al-`Aliyya wa-Tashyid al-Tariqat al-Shadhiliyya " (Le soutien de la Haute Vérité et du raffermissement de la voie Shadhili)

Tous étaient des savants reconnus, généralement maîtres dans la spiritualité (ihsân - tasawwûf)

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Itzchak Weismann, Sufi Brotherhoods in Syria and Israel – A Contemporary Overview (full text)

In the geographical area of Syria, as in other parts of the Muslim world, Sufism found itself during the twentieth century under increasing attack. Though accustomed to strictures against their theosophical meditations and popular-ecstatic practices, with the advent of modernity Sufis had to contend with challenges of an altogether different magnitude. These derived not only from the direct impact of the West with its rationalist mode of thinking, but, even more so, from the growing intervention of a secularized State and the concomitant antagonism of a rising Islamic fundamentalism. Under such circumstances, many Sufi brotherhoods declined; yet others were able to develop a variety of strategies from within their divergent traditions to survive, adapt, and at times even thrive. Since the 1980s, with the turn of Muslim governments against the radical upsurge, and the general rise of interest in “Oriental” mysticism in the West, there has been a marked revival in Sufi activities. [1]

This paper focuses on the current manifestations of Sufism and Sufi brotherhoods in the states of Syria and Israel, with occasional references to Lebanon and Jordan. Although subjected to increasingly differentiated socioeconomic and political processes since the later part of the Ottoman period, Sufis in three of the four countries share in a basic situation of living under non-Sunni governments. In Syria, the sectarian-based authoritarian Ba‘th regime, in power since 1963, has been generally hostile toward independent Sufi activity, the more so during the Islamic uprising that culminated in Hamah in 1982. The same regime imposed itself on the Christian-Maronite-dominated political system in Lebanon following the outbreak of civil war in 1976. In the Jewish State of Israel such activity had been almost eliminated by the disruption of the War in 1948, but partly revived after the renewal of contacts with the Palestinians of the West Bank and Gaza in the wake of the 1967 War. Rather than an exhaustive survey, my aim in this paper is to analyze the various ways by which different Sufi brotherhoods in Syria and Israel have responded to the challenges of modernity in general, and to the peculiar political circumstances in which they live in particular.

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