To see the other types of publications on this topic, follow the link: Abū al-Fatḥ ibn Abī al-Ḥasan.
Dissertations / Theses on the topic 'Abū al-Fatḥ ibn Abī al-Ḥasan'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Abū al-Fatḥ ibn Abī al-Ḥasan.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Aiouaz, Mohammed. "Edition critique partielle, traduction et commentaire des Maʿānī al-Aẖbār : commentaire des traditions prophétiques de Abū Bakr Ibn Abī Isḥāq al-Kalābāḏī". Paris, EPHE, 1994. http://www.theses.fr/1994EPHE0006.
Full textAbstract:
Le travail presente dans cette these consiste en une edition critique partielle, traduction et commentaire des ma'ani al-akhbar : "commentaire des traditions prophetiques" redige par : abu bakr ibn abi ishag al-kalabadhi. Nous avons effectue un choix de 32 traditions reliees a la vie spirituelle et commentees par l'auteur. Nous avons egalement joint a notre etude six chapitres relatifs au contenu des traditions choisies a savoir : 1- comparaison entre le ta'arruf et ma'ani al-akhbar. 2- la legitimite du langage mystique. 3- les criteres internes et externes de l'authentification des traditions prophetiques. 4- la conception de l'amour chez les soufis 5- de la remise condiante a dieu. 6- apercu sur les questions theologiques. Quant a la vie de l'auteur et les caracteristiques de son oeuvre, nous avons traite de cela dans l'introduction<br>The brain work presented in this thesis resides in an incomplete critical edition, translation and annotation of ma'ani al-akhbar, annotation drawn from the prophetical traditions redacted by abu bakr ibn abi ishag al-kalabadhi. We have made a choice of 32 traditions kinked to the spiritual life and annoted by the author. The annotation involves also several questions refering to the spiritual life. We have also enclosed to out study six chapters relating to the contents of the chosen traditions. 1- the comparaison between the ta'arruf and ma'ani al-akhbar 2- the ligihinacy if the mystical langage 3- the internal and external criteriums of the reliable prophetical traditions 4- the notion of love amongst the soufis 5- about leaving his faith to god. 6- idea on theological questions. As for as the life of the author and characteristics of his work are concomed, we have already treated theur in the prefora
2
Thibon, Jean-Jacques. "Transmission, enseignement et apologie du soufisme dans l'oeuvre d'Abū A̕bd al-Rahman al-Sulamī (325/937-412/1021)." Aix-Marseille 1, 2002. http://www.theses.fr/2002AIX10034.
Full textAbstract:
Dans la deuxième moitié du 4e/10e siècle, l'oeuvre de Sulami se développe selon troix axes. Traditionniste, il collecte et organise selon les thèmes du soufisme l'enseignmeent des maîtres antérieurs. Maître spirituel accompli, il contribue à l'apologie du soufisme mais critique ses manifestations déviantes ou outrancières, afin de conforter sa place dans l'orthodoxie religieuse. Enfin, éducateur de disciples, il expose la Voie et la sainteté, recentrant les pratiques et les doctrines du soufisme sur la période fondatrice et l'expérience des maîtres. Contribuant à la codification des rapports entre maîtres et disciple, il prépare la venue de formes de spiritualité plus institutionnalisées.
3
Berger, Lutz. ""Geschieden von allem ausser Gott" : Sufik und Welt bei Abu Abd ar-Rahman as-Sulami (936-1021) /." Hildesheim : G. Olms, 1998. http://catalogue.bnf.fr/ark:/12148/cb39276948b.
Full text
4
Farhat, Aida. "Al-Ġazâlî et Ibn Ruchd : la transmission de la théorie légale dans l'islam médiéval : essai de traduction partielle d'al-Mustaṣfâ «la Quintessence de la théorie légale» d'Al-Ġazâlî avec référence au Muḫtaṣar al-Mustaṣfâ «l'Abrégé de la Quintessence» d'Ibn Ruchd". Paris, EPHE, 2014. http://www.theses.fr/2014EPHE5005.
Full textAbstract:
Les chercheurs, qui se sont intéressés avec tant de sollicitude et de vivacité à l'étude des oeuvres d'al-Ġazâlî et d'Ibn Ruchd, et qui ont fourni, sur ce vaste sujet, tant d'ouvrages originaux, d'éditions et de traductions qui font autorité en chaque matière, semblent avoir négligé une étude pourtant évidente et dont l'intérêt n'égale pas moins celui des autres études. C'est la conjugaison d'al-Mustaṣfâ min uṣûl al-fiqh d'al-Ġazâlî et de Muḫtaṣar al-Mustaṣfâ d'Ibn Ruchd. La question qui se pose peut être résumée ainsi : Comment examiner les présupposés qui peuvent receler les données de cette conjugaison , Ou encore : Quelles sont les conséquences des observations pour l'évaluation de cette conjugaison ?Toutes les études réalisées nous confirment que la relation liant al-Ġazâlî et d'Ibn Ruchd était née de «Tahâfut al-falâsifa» et de «Tahâfut al-Tahâfut». Cependant , Ibn Ruchd avait écrit un livre s'intitulant «Muḫtaṣar al-Mustaṣfâ» (l'Abrégé de la Quintessence de la théorie légale) en 1157 qui est, comme son titre l'indique, un abrègement d'«al-Mustaṣfâ min uṣûl al-fiqh» (la Quintessence de la théorie légale) d' al-Ġazâlî, écrit en 1109. Pourquoi donc, malgré l'abondance des recherches sur ce sujet aucune d'elles n'a mentionné ou fait état de cette évidence , pourquoi, ni les spécialistes d'al-Gazâlî, ni ceux d'Ibn Ruchd, n'ont pu tirer cette question au clair ?<br>Today, the first concern of the researchers is not any more the need to identify the characters of Ibn Ruchd. The studies carried out on this subject are largely sufficient, even if innovations are always possible. The latin Middle Age saw in him «the commentator of Aristote». It seems that he found the term most adequate to indicate, with the clean direction of the word, its philosophical activity. The researchers, who where interested with so many sollicitude and promptness under investigation works of al-Ġazâlî and Ibn Ruchd, and which provided, on his vast subject, so much of original works, editions and translations which make authority in each matter, seem to have neglected a study however obvious and whose interest does not equalize less that of the other studies. It is the conjugation of «al-Mustaṣfâ min ʿilm al-usûl» of al-Ġazâlî and «Muḫtaṣar al-Mustaṣfâ» of Ibn Ruchd. So why thus, in spite of the abundance of research on this subject did none them mention of mentionned this obviousness ? Why, neither could the specialists in al-Ġazâlî, nor those of Ibn Ruchd, draw this question with light ?
5
Youssef, Michel Chafik. "Al-Mût́aman Ibn Al-́Assâl (XIIIe s. ) et les doctrines de sa somme théologique." Paris 1, 1989. http://www.theses.fr/1989PA010597.
Full text
6
Chehata, Elizabeth. ""Al-Adab Al-Kabir" de 'Abd Allah Ibn al-Muqaffa' : édition, traduction et essai d'analyse." Bordeaux 3, 1998. http://www.theses.fr/1998BOR30045.
Full textAbstract:
La these se compose de trois parties : 1- une edition du texte d'al-adab al-kabir d'ibn al-muqaffa', mort vers 757. 2- une traduction du texte edite dans laquelle nous nous sommes efforcee de conserver le caractere concis de l'enonce ainsi que les combinaisons rythmiques et phonetiques de la prose arabe. 3- une analyse dans laquelle nous avons procede au releve systematique de tous les mots qui designent les hommes mis en scene dans le texte. Notre but etait de voir en quoi ces denominations se distinguent les unes des autres et/ou en quoi elles vehiculent le meme contenu. Nous pensons ainsi etre parvenue a une meilleure comprehension du vocabulaire utilise par l'auteur et du mode de fonctionnement de la societe de cour de l'epoque. Pour mieux comprendre ce fonctionnement, nous avons egalement procede au releve des passions les plus importantes sur lesquelles le texte revient sans cesse, afin de saisir les nuances par lesquelles elles se distinguent les unes des autres ou s'opposent, les raisons pour lesquelles elles sont valorisees positivement ou negativement par l'auteur et, donc, par la societe de l'epoque. L'analyse des passions nous a conduite ensuite a prendre en compte les operations cognitives decrites qui permettent a l'homme de maitriser ses passions, a nous interroger sur le role de la morale dans ce dispositif, enfin, a analyser la conception qu'ibn al-muqaffa' se faisait du langage qui, selon lui, trahit le degre de maitrise ou de non-maitrise des passions. Le but de notre analyse etait d'aboutir, a partir des donnees du texte, a une definition de la muru'a et de l'adab dans l'adab al-kabir<br>This thesis falls into three parts : 1- an edition of al-adab al-kabir written by ibn al-muqaffa', died about 757. 2- a translation of the edited text in which we have tried to respect the concision of the original wording, as well as the rhythmic and phonetic scheme of the arabic prose. 3- an analysis in which we have systematically listed all the terms which refer to the men portrayed in the text. Our aim was to understand in what way these denominations differ from one another and/or convey the same content. We think we have thus reached a better understanding both of the vocabulary used by the author and of the way court society functioned at that time. In order to better understand this mechanism, we have also listed the most important passions which the text constantly returns to, so as to pinpoint the nuances thanks to which they are distinguished from one another or opposed one to the other and the reasons why the author, and therefore society at that time, viewed them positively or negatively. The analysis of these passions then led us to take into account the cognitive operations described and which enable men to dominate their passions, to consider the role of morality in this system, and, finally, to analyse ibn al-muqaffa's conception of language which, according to him, reveals the real degree of control or non-control of the passions. The purpose of our analysis was, starting from the information in the text, to reach a definition of muru'a and adab in al-adab al-kabir
7
Kuhn, Michael F. "Defending divine unity in the Muslim milieu : the Trinitarian and Christological formulations of Abū al-Faraj ‘Abd Allāh Ibn al-Ṭayyib and Iliyyā of Nisibis". Thesis, Middlesex University, 2017. http://eprints.mdx.ac.uk/21633/.
Full textAbstract:
This research examines two prominent theologians of the Assyrian Church of the East who responded to Islam’s perennial objections to the Christian Trinity and Christology. The theologians in question are Abū al-Faraj ʽAbd Allāh Ibn al-Ṭayyib (d. 1043/434) and Bishop Iliyyā of Nisibis (d. 1046/437). Both men were characterized by a remarkable literary production marking them out among the intellectual elite of their day as polymaths. The research discusses the two theologians as examples of Christian theological response in the Arab Muslim milieu. Ibn al-Ṭayyib, though recognized as an exegete, has not been noted for his contribution to Muslim-Christian discourse. The thesis identifies his response in his theological treatises. Though he did not engage with a specific dialogue partner nor even mention Islam explicitly, the questions he considered correspond unmistakably to the themes of the Muslim-Christian interface. The research features this implicit defence of divine unity in Ibn al-Ṭayyib’s theological formulations. Iliyyā of Nisibis, on the other hand, enjoyed a productive dialogue with the Shi’īte Vizier (Minister of State) of the Marwanid Dynasty (located in eastern Syria and Western Turkey today). The research highlights the ‘agnostic inquisitiveness’ of Abū al-Qāsim in tandem with the tawḥīd rhetoric of Iliyyā which occasioned one of the most promising examples of Muslim-Christian discourse of the medieval period known as The Sessions. Other works of Iliyyā are also considered. Both theologians dealt with critical questions posed by Muslim intellectuals concerning the Christian definition of divine unity in light of their Trinitarian and Christological formulations. The Christians claim divine unity (tawḥīd) as a correct descriptor of their view as they seek to secure the inclusion of their community in the fold of monotheism. Key questions include the definition of the Trinitarian hypostases and their relation to the divine essence (How can God be one and three?). The nature of the union of divinity and humanity in Christ is equally critical given that Muslims viewed the incarnation as an egregious example of shirk (associating the Creator with the created — polytheism). The two theologians borrowed from and developed the theological constructs of their predecessors as demonstrated by the thesis. Other topics include: the shaping of theological constructs by the Muslim milieu, lexical amendments due to Arabic and Islamic terminology, the duality of the hypostases in Christ proffered by the Church of the East (‘Nestorian’) and social and political implications of Christian adherence to divine unity. The research concludes with a discussion of implications of divine Trinitarian unity in today’s Arab Muslim world.
8
Diab, Duranton Salam. "Phonétique et sémantique dans le lexique de l'arabe : le "'Ibdal" dans la tradition grammaticale arabe, l'étude de la matrice {[coronal], [dorsal]}." Lyon, Ecole normale supérieure, 2009. http://www.theses.fr/2009ENSF0061.
Full textAbstract:
The thesis comprises two main parts : one historical and the other theoretical. The first part is a study of the ’ibdāl in which several salient works are analysed. Four Arab scholars whose works are the most important in the area under consideration are studied : Ibn al-Sikkīt, Al-Zajjājī, Abū al-Ṭayyib al-Luġawī and Ibn Jinnī. We examine the way in which, within the framework of the Arabic grammatical tradition, the lexicographers and grammarians have apprehended the phonetic and semantic similarities present in the Arabic lexicon and which are referred to by the name : ’ibdāl. The second part is a contribution to the theory of matrices and etymons (TME) elaborated by G. Bohas. We apply TME to the study of the {[coronal], [dorsal]} matrix which has a substantial lexical corpus. We endeavour to demonstrate that meaning is organized around a matrix of features (a macro-significant) associated with a macro-signifié. We also examine the polysemic, homonymic or enantiosemic relationships which are present within the same lexical heading, establishing the typology of these semantic combinations arising from the crossing of etymons<br>La thèse s’articule en deux grandes parties : une historique et l’autre théorique. La première propose une étude du ’ibdāl par l’analyse de quelques ouvrages repères. Quatre savants arabes y sont étudiés : Ibn al-Sikkīt, Al-Zajjājī, Abū al-Ṭayyib al-Luġawī et Ibn Jinnī dont les œuvres sont les plus importantes dans le domaine concerné. Nous y examinons la manière dont les lexicographes et grammairiens ont, dans le cadre de la tradition grammaticale arabe, appréhendé les similitudes phonétiques et sémantiques présentes dans le lexique de l’arabe et désignées sous le nom de : ’ibdāl. La seconde partie se veut une contribution à la théorie des matrices et étymons (TME) élaborée par Bohas. Notre contribution consiste dans l’étude de la matrice {[coronal], [dorsal]} qui présente un corpus lexical conséquent. Nous nous attachons à montrer que le sens s’articule en une matrice de traits (macro-signifiant) associée à un macro-signifié. Nous étudions également les relations de polysémie, d’homonymie ou d’énantiosémie présentes au sein d’une même entrée lexicale, en établissant la typologie de ces combinaisons sémantiques issues du croisement des étymons
9
Nurbain, Nawir Yuslem. "Ibn Qayyim's reformulation of the fatwā." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22611.
Full textAbstract:
This thesis is a study of Ibn Qayyim's approach to the fatwa as defined in his $I sp{c}l bar am al$-$Muwaqqi sp{c}in.$ This treatise deals primarily with the role of the mufti/ the procedure of issuing a fatwa and the necessary sources for a fatwa. Lawful application of these criteria ensures a proper and viable fatwa. Ibn Qayyim, however, highlights the misuse of fatwas, specifically those on hiyal. By questioning this misapplication, Ibn Qayyim hoped to redefine the entire use of the fatwa in Islamic jurisprudence. This argumentation is supplemented by a section addressing the dynamic essence of the fatwa. By examining the underlying $ sp{c}illa$ of a ruling and the maslaha as the main goal of its application, Ibn Qayyim believed that most rulings were, in some way, influenced by the surrounding elements of time and space. If the $ sp{c}illa$ changed due to changing circumstances, Ibn Qayyim surmised that the fatwa itself could undergo changes. This line of discourse helped establish the fatwa as an adaptable tool of law, further indicating the ability of Islamic law to accommodate unprecedented situations.
10
Sultan, Mohammad Hayfa. "L'esthétique chez Abū Ḥayyān al-Tawḥīdī". Paris 1, 1987. http://www.theses.fr/1987PA010687.
Full textAbstract:
La première partie de notre étude sur Abu Hayyan al Tawhidi, à traite de sa vie. Il est ne entre 310 et 320h. , et fut d'origine incertaine (arabe ou persane). Son idéologie n'était pas celle des mu tazilites ; il fut hésitant entre un idéalisme grec qu'il adopta, et un soufisme islamique. Les sources de sa culture, ses activités, ses œuvres, ses professeurs, ne nous sont pas suffisamment connus. Il eut une personnalité complexe, contradictoire et teinte de pessimisme et d'une tendance à la supplication et a la plainte. La seconde partie traite de la classification des catégories de l'art selon l'auteur. En outre, elle évoque la conception de celui-ci concernant les "formes", la musique et le chant ; cette conception fut connue à son époque. Il y est question aussi de l'impact de ces choses sur l'âme. Nous y avons parlé aussi de ses idées à propos de la calligraphie et de l'écriture arabes, ses explications de celles-ci, et les conseils qu'il donna pour une écriture idéale. Cette même parité traite, en outre, du problème de la création artistique, sujet dont la véritable étude -selon l'auteur- repose sur la raison, tout en sol- licitant comme support, l'activité des sens et l'accumulation des con- naissances. Il est question aussi de l'inspiration qui, suivant al- Tawhidi, fait appel à la science et a l'exercice, du fait de ses rap- ports avec. L'émotion esthétique est suscitée par l'âme selon l'auteur ; elle s'exprime de diverses manières. L'expérience esthétique qui élève l'âme ne peut s'opérer qu'une fois les sens sont maitrises par la rai- son ; sans nier, toutefois, le rôle non négligeable des sens, et celui des coutumes et habitudes. La théorie de la connaissance consiste à connaitre l'âme et par conséquent à connaitre ce qui l'entoure. Voilà l'étape préliminaire qui conduit à la connaissance du dieu créateur. Cela se réalise grâce au renoncement et a la prédominance de la raison. Finalement, en ce qui concerne la nature de l’esthétique, al-Tawhidi avance deux opinions divergentes. La première repose sur un idéalisme absolu discerne par la rai- son, et la seconde sur un concept matériel perçu par les sens. En outre, toute esthétique, selon lui, est liée<br>The first part of our study about abu hayyan al-tawhidi, concerns his life. The date of his birth is situated in 310 or 320h ; his origin is unknown (arabian or persian ?). His ideologie was different from mu tazilit's. He was hesitant between greek idealism adopted by him, and islamic owfism. The sources of his cultur, his activities, works and masters are not sufficiently known by us. His personality was very complex, contradictor ; marqued by pessimism and tendance to entreaty and complaint. All these were studied in the first part. The second part treats about the classification of different art categories, according the author, who evoqued, on another hands the definition of "forms" (or pictures), music and song. His conception was known in his times. He evoqued also the impact of these on the soul. We have analysed his ideas about arabic calligraphy and script, his explanations and devices for an ideal script. The sume part evoques also he problem of aesthetic creation, that it is -according the author- based on the reason but assisted by the senses and knowledge. The author evoqued the question of inspiration that, according his point of needed for the science and experience, because its dependence on these. According the author, the aesthetic emotion raises from soul ; it is expressed in dif- ferent ways. The aesthetic experience that is cause of sublimation for a soul, cannot be realized without reason supremacy on the senses. Therefore, the senses, customs and practices are indispensable for any aesthetic experience. The theory of knowledge consists in the compre- hension of the soul and consequently the knowledge of all things around it. Thereafter we can know god or creator. It is realizable throughout renoncement and the predominance of the soul. Finally, about the nature of aesthetics, al-tawhidi gives two different opinions. The first of these is based on absolute idealism discerned by reason, and the second on a material concept perceptible by senses. In any cases, all aesthetic, according him, is connected with the conception of "useful"
11
Aboulmajd, Abdeljalil. "Ibn Taymiyya et le mouvement Salafiyya en Orient et au Maghreb." Montpellier 3, 1988. http://www.theses.fr/1988MON30036.
Full textAbstract:
Ibn taymiyya fut theologien et jurisconsulte hanbalite (ne a harran en 1263, mort a damas en 1328). Ibn taymiyya s'est rendu celebre par ses fatawas et par ses cours d'exegese coranique auquel assistaient les grands ulama de damas. Le mouvement salafiyya est le mouvement de reforme religieux qui a ete fortement influence par ibn taymiyya<br>Ibn taymiyya was theologian and jurisconsult hanbalite (born in harran in 1263, died in damascus 1328). Ibn taymiyya was made famous by his fatawas and by his koranic courses which were attended by the ulama of damascus. The salafiyya mouvement is a religious reform mouvement that was strongly influenced by ibn taymiyya
12
Qadi, al-Maristan Muhammad ibn Abd al-Baqi Aouni Hatem ibn Aref. "Aḥādīt̲ al-šuyūh̲ al-t̲iqāt : al-šahīr bi-al-mašyah̲aẗ al-kubrā /." Makkaẗ : Dar ʻĀlam al-fawāʼid, 2002. http://catalogue.bnf.fr/ark:/12148/cb38830917p.
Full text
13
Hilloowala, Franak. "An analysis of Ibn Abi Usaybi`ah's `Uyun al-anba' fi tabaqat al-atibba'." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/289096.
Full textAbstract:
This dissertation is a partial translation of the thirteenth-century Islamic physician, Ibn Abi Usaybi'ah's biographical dictionary, the 'Uyun al-anba' fi tabaqat al-atibba' ( Sources of Information on Classes of Physicians) and an historical analysis of the 'Uyun. The 'Uyun is a biographical dictionary which encompasses the biographies of physicians from the ancient Greek period through the author's time, the thirteenth century. It contains the lives and works of the most elite physicians of these periods. The translation portion of the dissertation is of the fourteenth chapter of the 'Uyun which is the chapter on physicians of Egypt from the 'Abbasid period to the early Mamluk period. The historical analysis of this dissertation is an examination of the contents of the 'Uyun to see what it reveals about the status of physicians during this period and about the author's intentions in writing this book. Since the author was from Syria and studied in both Syria and Egypt, I have based my analysis mainly on the translation of the chapter on Egypt and also on evidence found in the fifteenth chapter on Syria. Thus, this dissertation serves to give modern scholars incite into the mentality of the author and his class during this time period in the Islamic world.
14
Bonnaud, Mary. "La poésie bachique d'Abû Nuwâs : signifiance et symbolique initiatique." Bordeaux 3, 2005. http://www.theses.fr/2005BOR30026.
Full textAbstract:
Ce travail pose le problème de la lumière dans la poésie bachique d'Abû Nuwâs. Ce poète, admiré par les critiques arabes du Moyen-Âge, souvent sous-estimé par les orientalistes, est-il uniquement un épicurien ou les métaphores du vin comme lumière et des épousailles de l'eau et du vin traduisent-elles une recherche de transcendance hors des sentiers balisés de la religion officielle ? Nous essayons de répondre à cette question par une étude de cinq poèmes bachiques fondée sur les méthodes de l'analyse narrative et le concept d'intertextualité. Il existe un paradigme de la scène bachique dans l'oeuvre d'Abû Nuwâs, qui équivaut à un double parcours initiatique, celui du vin qui atteint sa plénitude et celui des convives que le vin peut alors illuniner. Le poème est suscité par la nostalgie de ces moments paradisiaques, dont il propose une reconstruction par le souvenir<br>This work raises the issue of the light in Abû Nuwâs's bacchic poetry. One can wonder if this poet, who was admired by Arab middle-age critics and often underestimated by the orientalists, is just an epicurean ; or if the wine, as a metaphor of the light and of the nuptials of water and wine, expresses a search for trancendence that strays from religious orthodoxy's tracks? We will try to answer this question throughout the study of six bacchic poems, using the methods of narrative analysis and intertexuality's concept. There is a paradigm of bacchic scene in Abû Nuwâs's work, which equals a double initiatory path : the one of the wine reaching its fullness and the one of the gusts whom the wine may them enlighten. Rebuilding the nostalgia of those heavenly moments through their memories, gave birth to this poem
15
Al-Sharnoubi, Ahmad Muhammad Ahmad. "Critical study and edition of Manhaj Al-Sawab fi qubh Istiktab Ahl Al-Kitab of Nur al-Din Ali Ibn Abu al-fath known as Ibn al-Durayhim." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503615.
Full text
16
Rasori, Manuela. "Muhammad Ibn 'Abd Al-Niffarī mistico speculativo ovvero poeta mistico." Master's thesis, Alma Mater Studiorum - Università di Bologna, 2016. http://amslaurea.unibo.it/9909/.
Full textAbstract:
Dopo una breve scheda bio-bibliografica su Niffarī, la ricerca si sviluppa in quattro capitoli: il primo esplora i primi secoli detti di ‘formazione’ del misticismo musulmano in una prospettiva storico speculativa e storico linguistica fino alla fine del decimo secolo e alle soglie dell’undicesimo, attraverso i mistici più significativi che elaborano una grammatica e un linguaggio tecnico che esprime l’esperienza mistica – indispensabili per cogliere la statura e l’originalità del mistico in oggetto.
Nel capitolo successivo, si delineano i tratti del pensiero di Niffarī attraverso i suoi scritti, con attenzione all’aspetto speculativo, e confronti con testi di altri sufi contemporanei o precedenti.
Il terzo capitolo affronta Niffarī sotto l’aspetto poetico, cioè dell’espressione, dell’innovazione e della modernità rispetto al suo tempo e al nostro, in analogia con un ambito artistico.
Infine l’ultimo capitolo propone una prima versione italiana dall’arabo, di un breve trattato di Niffarī sull’Amore.
17
Gigandet, Suzanne. "Le "Kitāb al Agdiya" de Ibn H̱alsūn : édition critique, étude et traduction." Bordeaux 3, 1990. http://www.theses.fr/1991BOR30018.
Full textAbstract:
Ce travail comporte deux parties : l'une est constituee par le texte arabe, c'est a dire le texte du manuscrit mis en forme par la division en chapitres, sous-chapitres et paragraphes et par une une ponctuation des pharses: ce tetxe est accompagne de notes critiques portant sur les deux manuscrits etudies, a et b, et d'un glossaire-index arabe-francais. L'autre partie de la these comporte 1) une introduction de 30 pages presentant : la situation de la medecine arabe, au xiii siecle, les conditions de la formation des medecins, la presentation de l'auteur de l'ouvrage. Ibn halsun, et enfin l'analyse du traite compose de cinq parties : formation et organisation de l'etre humain, hygiene de chaque partie du coprs, hygiene generale, regime des quatre saisons, proprietes et correctifs des aliments : cette analyse est suivie de quelques remarques lexicographiques. 2) la traduction francaise de l'ouvrage accompagnee de notes tendant souvent a mettre l'auteur en parallele avec les grands medecins grecs et arabes; 3) une bibliographie<br>This research focuses on two main aspects ; one constitutes the arabic text, where the manuscript is divided into chapters, subchapters and paragraphs and by punctuation of sentences. This text is accompanied by critical notes on the two studied manuscripts, a and b, and a arabic-french index-glossary. The second part of the thesis includes: 1) a thirty pages introduction discussing : arab medecine 8in the xiii century, a doctor's education at this time, the book's author ibn halsun and finally an analysis of the five parts which comprises this treatise: formation and organization of the human being, hygiene of every part of the body, general hygiene, four seasons diet, and properties of food. Some lexicographic remarks follow this analysis. 2) a french translation of the book accompanied with notes which compare the authorto great greek and arabic doctors. 3)a bibliography
18
Lane, Andrew N. "Abd al-Ghani al-Nabulusi's (1641-1731) commentary on Ibn Arabi's 'Fusus al-Hikam' : an analysis and interpretation." Thesis, University of Oxford, 2001. https://ora.ox.ac.uk/objects/uuid:533fc636-91c8-42fd-a40b-ac9771ad591c.
Full textAbstract:
This thesis is an analysis and interpretation of six chapters from al-Nabulusi's commentary. One of these is an account of his intentions for writing the commentary and the other five are commentaries on parts of the Fusus al-hikam. These chapters chosen from al-Nabulusi's commentary treat important subjects in the Fusus al-hikam which exemplify Ibn 'Arabi's thought particularly well. They are concerned with certain issues which were perceived to have a special importance in the Islamic religious tradition. One issue, for example, is that of Pharaoh's profession of faith which was a prominent subject of debate and discussion in Islamic literature. Ibn 'Arabi's position on this was severely criticised by many. The thesis argues that there are four ways in which to appreciate the commentary's intellectual and religious outlook: first, with respect to its approach to Ibn 'Arabi's ideas; second, with respect to its use of Qur'an and hadith in the specific context of developing an independence from Ibn 'Arabi's thought and in the general context of Qur'anic exegesis; third, in its use of language, narrative and metaphor, finally, in its legal approach towards the issue of Pharaoh's faith evincing arguments similar to those of Ibn 'Arabi, but not identical, and, like Ibn 'Arabi, adopting positions different from those of the wider Islamic religious tradition. The thesis demonstrates that the commentary's significance can be appreciated in two historical contexts: the anti-Ibn 'Arabi tendency manifest in late 17<sup>th</sup> century Damascus; and the enduring tradition of polemics surrounding Ibn 'Arabi's thought.
19
Ballanfat, Paul. "Aspects de la pensée de Rûzbehân Baqlî, soufi à Shîrâz au XIIe siècle." Paris 3, 1994. http://www.theses.fr/1995PA030045.
Full textAbstract:
Partant de l'etablissement de l'edition critique et de la traduction de quatre traites inedits, la these se propose de reconsiderer la pensee ce grand maitre soufi iranien. Elle met en evidence la structure de la psychologie de ruzbehan a partir de laquelle il elabore une meditation sur le sens du mal et son rapport avec la prophetologie. Cette reflexion aboutit a une systematisation de la theorie de la saintete mise en relation avec le temps psychologique. Parallelement la biographie de l' auteur a ete entierement reconstituee a partir des sources hagiographiques<br>From a new edition and translation of four treatises the aim of this work is to reconsider the thought of he great sufi master of iran. From the study of the psychology comes a meditation about the meaning of evil and its link with prophetology. Then his thought goes on with a systematic analysis of sainthood and its cosmological time ground. Apart from this the biography of the author has been written again taking advantage of the hagiographical material
20
Saad, Amal. "Les idées morales et métaphysiques chez Abu Bakr Ibn Zakariyy Al-Razi (Rhazes)." Paris, EPHE, 2002. http://www.theses.fr/2002EPHE4007.
Full text
21
Larsson, Göran. "Ibn García's Shuʻūbiyya letter : ethnic and theological tensions in medieval al-Andalus /". Leiden : Brill, 2003. http://catalogue.bnf.fr/ark:/12148/cb39014345k.
Full text
22
Shaker, Asaad. "Reason and finality in Ibn Zakarīyāʾ al-Rāzī's philosophical works". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60093.
Full textAbstract:
In this study, the relationship between medical thought and philosophy is investigated through the works of the famous Islamic thinker, Abu Bakr Muhammad b. Zakariya al-Razi (ca. 250-323/864-935). In one of the texts we shall be examining Razi thought that he could resolve the problem of the world's creation through allegory. Razi's interlocuter was concerned to defend the idea of epistemological "revelation." Although Razi agrees that the Intellect was sent by the Creator, he insists that this was done primarily for the benefit of the "self," which had become entangled in "material confusion." He is particularly concerned to counter the authoritarian implications of his opponent's epistemological position, which appears to emphasize doctrinal truth at the expense of all other considerations. These considerations are taken up by Razi in another work, the Kitab al-tibb al-ruhani. There, he draws on the science of medical treatment for application in ethics, but with some interesting implications for the problem of knowledge. The real object must be to bring man to his proper destination, and in this Razi's views coincide with the early mystical tradition in Islam, from al-Hujwiri to al-Ghazzali, where the problem essentially consists of existential realization rather than a merely abstract or intellectual process.
23
Gobillot, Geneviève. "La pensée d'Al-Hakīm Al-Tirmi_dī : Abū Abd Allāh Muhammad ibn Alī, m.318/930 : ou : De la "Profondeur des choses" : présentation du teste arabe de Gawr al-umūr, traduction et étude complète de la vie et de la pensée de l'auteur." Lyon 3, 1989. http://www.theses.fr/1989LYO31007.
Full textAbstract:
Al-hakim al-tirmidi (abu abd allah muhammad ibn ali, m. 318 930), mystique musulman du troisieme siecle de l'hegire, est presente dans la premiere partie de cette etude dans la contexte historique et geographique du hurasan de son epoque. Cette introduction est accompagnee d'une etude de la vie de l'auteur et de la bibliographie complete de ses oeuvres, avec les references des bibliotheques ou se trouvent les manuscrits. Cette premiere partie contient egalement l'etablissement du texte arabe de "la profondeur des choses", au moyen de deux manuscrits, ainsi que sa traduction. La deuxieme partie traite de l'experience spirituelle de tirmidi s'appuyant sur l'amour reciproque entre dieu et l'homme et de sa description des voies de l'election divine. La troisieme partie expose les relations entre une anthropologie spirituelle tres developpee chez cet auteur et l'accession a la connaissance des realites spirituelles. La quatrieme partie traite de la maniere dont l'homme realise sa vie spirituelle a travers ses attitudes psychologiques, l'utilisation qu'il fait du langage et sa pratique religieuse. La cinquieme partie traite de la question de la transmission de certains themes pythagoriciens et neoplatoniciens a quelques milieux spirituels musulmans hurasaniens par l'intermediaire du judaisme et du christianisme (en particulier l'origenisme). Enfin, 140 pages d'annexes contiennent a la fois des traductions de textes complets de tirmidi, et celles de traditions islamiques et de textes d'autres auteurs ayant traite les memes sujets (en particulier la legende d'adam et d'iblis et la demonologie)<br>Al-hakim al-tirmidi (abu abd allah muhammad ibn ali, m. 318 930), a muslim mystical writer of the third century of the hegira is presented in the first part of this study in the historical and geographical background of the hurasan of his time. This introduction also includes a study of the author's life and the complete bibliography of his works, with the data of the libraries where the manuscripts are to be found. In this first part, we can also find the arabic text of "the depth of everything" established from two manuscripts, and its translation. The second part deals with tirmidi's spiritual experience based upon mutual love between god and man and his description of the ways of divine election. The third part presents the connection between a spiritual anthropology much developed by the writer and the access to the knowledge of spiritual realities. The fourth part deals with the way man accompishes his spiritual life through his psychological attitudes, the use wich he makes of language, and his religious practice. The fifth part deals with the question of the transmission of some pythagorician and neoplatonician themes to some hurasanian muslim spiritual groups through judaism and chistianity (particularly origenism). Finally, 140 pages of appendices contain translations of some tirmidi's complete texts, those of some islamic traditions and those of texts by other writers having dealt with the same subjects. .
24
Benjamaa, Abdelbaqui. "Lisan al-Din ibn al-Khatib homme de lettres et historien /." Online version, 1992. http://dds.crl.edu/CRLdelivery.asp?tid=12274.
Full text
25
Hirji, Boustan. "A study of al-Risālah al-bāhirah." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=35401.
Full textAbstract:
A study of al-Risalah al-Bahirah presents a departure in the interpretation of Abu Y`acqub al-Sijistani's (d. approximately between 386/996 and 393/1002--3) writings. It is the first critical edition and translation of al-Risalah al-Bahirah .<br>Previous scholarship has concentrated on the quest for the historical Sijistani and his alignment with the Fat&dotbelow;imid Imams. This thesis explains Sijistani's relationship with the Fat&dotbelow;imids through a critical analysis of his doctrines of revelation, resurrection and retribution using the Bahirah as its focus.
26
Lala, Ismail. "The term Huwiyya in Muhyi al-Din ibn 'Arabi and 'Abd al-Razzaq al-Qashani's Sufi thought : analysis of ideas and methods." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:4ae136ee-ee89-4649-a003-d2c78855f9e3.
Full textAbstract:
Huwiyya is a term that essentially denotes the non-manifest aspect of God, His essence. But in the works of Ibn 'Arabī and al-Qāshānī, this term has many different applications corresponding to the many different facets of God and the many different modalities of His interaction with the Cosmos. God is fundamentally non-manifest, unfathomable to a creation that is ontologically and epistemologically incapable of comprehending Him - upon this primary signification both Sufis agree. However, al-Qāshānī discreetly breaks ranks with his master when he emphasises God's connection to His creation more than His dissociation from it in the context of this term, and though this aspect is also present in Ibn 'Arabī's usage of the term, in al-Qāshānī it is far more prominent. Moreoever, his scientific style and analytic approach stand in stark contrast to that of his predecessor. Both are the result of a pedagogical concern that supercedes commentative fidelity. However, though it is undeniable that al-Qāshānī's style is far more didactic, it more than just that, it is the forging of a new worldview - one that is completely congruent with, but still subtly different from, that of Ibn 'Arabī. But in order to elucidate this, it is necessary to analyse relevant aspects of Ibn 'Arabī's thought. In attempting to excavate these and other nuances of difference, I have been influenced by the method of Toshihiko Izutsu in using a term, huwiyya, as a window in to the thought and cosmology of Ibn 'Arabī and al-Qāshānī. I have also been influenced by Ronald Nettler's approach in Sufi Metaphysics and Qur'ānic Prophets, where Ibn 'Arabi's thought is rigorously pursued to expose underlying assumptions and arguments. I have used these approaches in my own way, and towards my own interpretative analysis which compares the works of Ibn 'Arabī and al-Qāshāni. Furthermore, I have supplemented this type of analysis, which is primary source based (and appears as such in the works of both Izutsu and Nettler) with secondary material to provide a broader context of the rationale behind the differences in style and content between the master and his disciple.
27
Goudie, Kenneth Alexander. "The reinvention of jihād in twelfth-century al-Shām." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/12019.
Full textAbstract:
This thesis examines the reinvention of jihād ideology in twelfth‑century al‑Shām. In modern scholarship there is a tendency to speak of a revival of jihād in the twelfth century, but discussion of this revival has been dominated by study of the practice of jihād rather than of the ideology of jihād. This thesis addresses this imbalance by studying two twelfth‑century Damascene works: the Kitāb al‑jihād (Book of Jihād) of ʿAlī b. Ṭāhir al‑Sulamī (d. 500/1106), and the al‑Arbaʿūn ḥadīthan fī al‑ḥathth ʿala al‑jihād (Forty Hadiths for Inciting Jihād) of Abū al‑Qāsim Ibn ʿAsākir (d. 571/1176). Through discussion of these texts, this thesis sheds light on twelfth‑century perceptions of jihād by asking what their authors meant when they referred to jihād, and how their perceptions of jihād related to the broader Islamic discourse on jihād. A holistic approach is taken to these works; they are discussed not only in the context of the 'master narrative' of jihād, wherein juristic sources have been privileged over other non‑legal genres and corpora, but also in the context of the Sufi discourse of jihād al‑nafs, and the earliest traditions on jihād which thrived from the eighth century onwards on the Muslim‑Byzantine frontier. This thesis argues that both al‑Sulamī and Ibn ʿAsākir integrated elements from these different traditions of jihād in order to create models of jihād suited to their own political contexts, and that it is only in the context of a more nuanced appreciation of jihād ideology that their attempts can be properly understood. At the same time, this thesis argues against the model of the 'counter‑crusade', which holds that the revival of jihād began in earnest only in the middle of the twelfth century, by stressing that there was no delay between the arrival of the Franks and attempts to modify jihād ideology.
28
Fārābī, Muḥammad ibn Muḥammad Abū Naṣr al, and Aziz Hilal. "Le Livre des lettres de Farabi : introduction, traduction et commentaires." Bordeaux 3, 1998. http://www.theses.fr/1998BOR30016.
Full textAbstract:
Le livre des lettres se compose de trois parties. La premiere partie passe pour etre un commentaire du livre @ de la metaphysique d'aristote. Nous avons montre qu'il s'en fallait de beaucoup pour que chacune des divisions de cette partie ait son pendant dans le livre @ de la metaphysique ; si l'analyse que farabi consacre a la substance, a l'accident, a l'etre, au "en vue de quoi. . . ", etc. Trouve son equivalent dans le livre @, nous ne pouvons pas dire autant de l'homonymie, de la synonymie, de la paronymie, etc. Qui renvoient plutot aux categories revues et souvent modifiees par des commentateurs neoplatoniciens d'aristote tels que porphyre et simplicius. La deuxieme partie porte, en gros, sur trois problemes fondamentaux : l'origine du langage, l'emergence des disciplines deductives et la relation entre la philosophie et la religion. Quant a la troisieme partie, on peut la considerer dans une parfaite symetrie avec la premiere, puisque ce qui est analyse dans la premiere partie du point de vue de la reponse est repris et etudie dans la troisieme du point de vue, cette fois, du repondant. Autrement dit, toutes les analyses developpees par farabi a propos de l'etre, de la substance, de l'accident, de l'essence, etc. Vont etre reelaborees a partir de l'interrogation<br>The book of letters is made of three parts. The first part is supposed to be a commentary on the @ book of the metaphysics by aristotle. We have shown that each division of this part has by no means any equivalent in the @ book of the metaphysics ; if farabi's analysis of substance, accident, being etc. Is found in the @ book, it is an altogether different case with homonymy, synonymy, paronymy etc. Wich hark back to the categories revised and often modified by neoplatonic commentators of aristotle such as porphyry and simplicius. The second part deals roughly with three main problems: the origin of language, the emergence of deductive disciplines and the relation between philosophy and religion. As for the third part, it is perfectly symmetrical to the first, since what is analysed in the first part from the point of view of the one who asks is studied in the third from the point of view of the one who answers. In other words all the analysis developed by farabi on being, substance, accident, essence etc. Will be re-examined from the point of view of questioning
29
Jackson, Bonner Michael Richard. "An historiographical study of Abu Hanifa Ahmad ibn Dawud ibn Wanand al-Dinawari's Kitab al-Ahbar al-Tiwal (especially of that part dealing with the Sasanian kings)." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:36f7c6b5-f9f2-44cd-83e6-2a4eaa7f4559.
Full textAbstract:
This thesis is a study of the pre-Islamic passages of Abū Ḥanīfa Aḥmad ibn Dāwūd ibn Wanand Dīnawarī's Kitāb al-Aḫbār al-Ṭiwāl. This is to say that it stops at the beginning of the Arab conquest of Iran. It is intended for scholars of Late Antiquity. Special emphasis is placed on Dīnawarī's exposition of the rule of the Sasanian dynasty and questions relating to the mysterious Ḫudāynāma tradition which are intimately connected with it. Beginning with a discussion of Dīnawarī and his work, the thesis moves into a discussion of indigenous Iranian historiography. Speculation on the sources of Kitāb al-Aḫbār al-Ṭiwāl follows, and the historiographical investigation of the most substantial portion of Kitāb al-Aḫbār al-Ṭiwāl's notices on the Sasanian dynasty comes next. The conclusion summarises the findings of the thesis. The final section (an appendix) is a translation of the relevant part of Kitāb al-Aḫbār al-Ṭiwāl running from the beginning of that text to the reign of Šīrūya. This thesis was written with one main question in mind: what does Dīnawarī's Kitāb al-Aḫbār al-Ṭiwāl have to say about pre-Islamic Iranian history? A host of other questions arose immediately: who was Dīnawarī; when did he live; what did he do; how was his work perceived by others; where did Dīnawarī get his information and how did he present it; is Dīnawarī's information reliable? These questions are addressed one by one in my thesis.
30
Zouggar, Nadjet. "Le prophétisme dans la polémique antiphilosophique en islam sunnite à travers l'œuvre de Taqi al-Din Ahmad Ibn Taymiyya (m, 1328)." Toulouse 2, 2008. http://www.theses.fr/2008TOU20043.
Full textAbstract:
Le prophétisme est fondamental dans la religion islamique. Sur le plan doctrinal, dans la théologie spéculative, cette institution fut élaborée au travers de discussions avec les négateurs de la mission de Muhammad. Parmi ceux-là, les philosophes de l’Islam ont élaboré des prophétologies en continuité avec la philosophie politique et la noétique de leurs prédécesseurs Grecs. Sans nier ouvertement le fait prophétique, leurs conceptions allaient à l’encontre du dogme de l’islam. Puisque le prophète, selon eux, n’est utile que pour s’adresser à la multitude ignorante, alors que les philosophes disposent d’autres moyens pour atteindre le bonheur et n’ont donc nul besoin de se conformer à son message. Cette conception a suscité de vives réactions chez les théologiens. Dans cette thèse, nous mettons au jour cette polémique à travers l’œuvre du théologien hanbalite Taqî al-Dîn Ahmad Ibn Taymiyya (m. 1328) qui est connu pour son autorité dans les courants islamistes contemporains. Nous voulons montrer que la critique des prophétologies des philosophes est un topos littéraire chez Ibn Taymiyya<br>Prophetism is a fundamental issue in Islamic religion. In speculative theology, this institution was elaborated through debates with the negators of Muhammad’s mission. Among them, Islamic philosophers had elaborated their prophetology in continuity with their Greek ancestor’s political philosophy and noetics. Even thought they did not deny obviously prophetism, their conceptions were not in accordance with the Islamic dogma. As the prophet, according to them, is only useful to talk to the ignorant multitude, whereas philosophers have other paths to obtain happiness, hence, they are not in need to follow the prophet’s message. This conception has provoked very fierce reaction among the theologians. In this thesis, we draw the light upon this polemics through the hanbali theologian Taqî al-Dîn Ahmad Ibn Taymiyya’s (d. 1328) writings. This theologian is known for being an authority in contemporary Islamic streams. Our aim is to show that the critic of philosopher’s prophetology is fundamental in Ibn Taymiyya’s writings
31
Abdullah, Ismail Haji. "The influence of Imam al-Juwayni on the theology of Imam al-Ghazali." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/2929.
Full textAbstract:
This thesis seeks to study in depth the influence of Imam al-Juwayni on Imam al-Ghazali's discussion of theology and whether or not the latter's ideas are properly derived from the former. The first chapter deals with an analysis of the life of both the Imams against the background of the religious milieu of their time. The second chapter discuss the views of the two Imams on Ilm al-Kalam. The third chapter attempts to compare and contrast Imam al-Juwayni's and Imam al- Ghazali's approach to the doctrine of the origin of the world and the existence of God. In the fourth chapter we assess the views of the two Imams on the problem of the attributes of God. The fifth chapter deals with the question of human actions and free will. The final chapter present their views on prophethood and messengership. While many Islamic scholars have a vague notion that Imam al-Ghazali's ideas on theology depend heavily upon Imam al-Juwayni, this thesis attempts to prove that Imam al-Ghazali's theological position and views have been greatly influenced by his teacher, Imam al-Juwayni. This work sets out to show this in detail.
32
Yaddaden, Madjid. "Exégèse coranique : Laṭāʾif al-ishārāt de Abū l-Qāsim al-Qushayrı̄ (m. 465-1072)". Paris, EPHE, 2005. http://www.theses.fr/2005EPHE5025.
Full textAbstract:
Cette thèse se propose d’étudier Laṭāʾif al-ishārāt de Abū l-Qāsim al-Qushayrı̄ (m. 465-1072) qu’on peut considérer comme le premier commentaire sūfī complet parvenu jusqu’à nous. Elle est composée de cinq parties. La première est subdivisée en trois chapitres consacrés aux éléments biographiques de Qushayrı̄, son œuvre et son influence. La deuxième partie s’intéresse aux références de Qushayrı̄ en matière d’exégèse soufie et traditionnelle. Dans la troisième partie, nous nous sommes intéressé à l’exégèse en général et à l’exégèse soufie en particulier. Dans la quatrième partie, il a été question d’un bref développement thématique de Laṭāʾif, notamment les thèmes historiques, juridiques et théologiques. Dans la dernière partie enfin, je me suis intéressé au langage soufi. J’ai analysé une cinquantaine de termes soufis, établi un inventaire exhaustif du lexique technique apparu dans Laṭāʾif et montré l’approche symbolique des paraboles coraniques<br>This thesis proposes to study Laṭāʾif al-ishārāt de Abū l-Qāsim al-Qushayrı̄ (d. 465-1072) that one can regard as the first whole sūfī comment arrived to us. It is made up to five parts. The first out is divided into three chapters devoted to the biographical elements of Qushayrı̄, his work and his influence. The second part is focused on Qushayrı̄’s references as for as sūfī and traditional interpretation. In the third part, we have been dealing with the exegesis in general and the sūfī exegesis in particular. In the fourth part, a set of themes of Laṭāʾif has been shortly developed in particular, the historical, legal and theological topics. In the last part, I have been dealing with the sūfī language. After having analyzed some fifty of sūfī terms, I have established inventory of the technical lexicon appearing in Laṭāʾif and shown the symbolic approach of Quran parabolas
33
Djebli, Moktar. "Ibn Abî-L-Hadîd Al-Madâ'inî, 86-656 H. /1190-1258 J. C. , et les sources de son "Sharh nahj al-Balâgha"." Lyon 3, 1990. http://www.theses.fr/1990LYO31009.
Full textAbstract:
Il s'agit d'une etude sur ibn abi-l-hadid et sur son ouvrage : le sharh nahj al-balagha. 1l'auteur : poete talentueux, ecrivain fecond et savant mu'tazilite d'une rare erudition, ibn abi-l-hadid naquit a mada'in, ctesiphon de jadis, en 1190 apres j. C. Et mourut a bagdad en 1258 apres j. C. 2l'ouvrage : dans ses vingt volumes, l'auteur a commente des discours, des messages et de sages propos attribues traditionnellement a ali b. Abi talib et recueillis dans le nahj al-balagha (la voie de l'eloquence). L'auteur, toutefois, a voulu faire de son livre une veritable oeuvre encyclopedique, et non pas un simple commentaire litteraire. En plus de l'etude d'ibn abi-l-hadid et de son ouvrage, notre travail a consiste a recenser les sources, dans lesquelles l'ecrivain a puise les materiaux de son commentaire du nahj al-balagha, et a les analyser, tour a tour, en traitant de leur auteur, de leur teneur et de l'objet de la citation<br>A study of ibn abi-l-hadid and his works : the sharh nahj al-balagha 1-the author : poet of talent, prolific writer and mu'tazilite scholar of rare erudition, ibn abi-l-hadid was born in mada'in, formerly cteciphon, in 1190 a. D. And died in bagdad in 1258 a. D. 2- his works : within these twenty volumes; the author gives a commentary of the speeches, messages and judicious utterances formerly attributed to ali b. Abi talib and collected in the nahj al-balagha (the voice of eloquence). The author, however, wished to make his book a veritable encyclopaedia and not simply a literary commentary. Not only have we studied the life and works of ibn abi-l-hadid, but we have also made a study of the sources from wich the writer drew the material of his commentary of the nahj al-balagha. These sources have been analysed, in turn, dealing with their writer, their signifiance and the object of quotation
34
Es, Sakhy Norddine. "L'ironie dans l'univers poétique d'Abu Nuwas." Paris 4, 1995. http://www.theses.fr/1994PA040301.
Full textAbstract:
Cette étude s'est fixé deux ambitions et deux objectifs, il s'agit d'une approche de l'univers poétique d’Abu Nuwas. Cela va nous mener à sa vision poétique et sa pensée qui reflètent la nouvelle réalité de la société arabo-musulmane à son époque. C’est pourquoi nous avons envisagé de consacrer la première partie au milieu socioculturel d'Abu Nuwas, afin de faire ressortir les aspects caractéristiques. La deuxième partie se divise en deux grands chapitres. Le premier est consacré à l'aspect formel de la poésie d’Abu Nuwas: l'ironie et son rôle dans le cadre poétique, ainsi que l'étude de la structure métrique et la rime. Nous avons examiné ensuite les effets stylistiques de l'ironie ainsi que ses dimensions esthétiques, et établi le rapport entre elle et d'autres figures rhétoriques. Le dernier chapitre est une étude du contenu procédant à l'étude thématique suivie d'un inventaire des victimes de l'ironie d’Abu Nuwas<br>This study is based on two ambitions and two objectives, it is question of an approach to the poetic universe of Abu Nuwas. This will conduct us to his poetic visualisation and his ideas on the new reality of the Arabic Muslims society at this time. That is why we have decide to consecrate the first chapter to the field of sociocultural of Abu Nuwas in order to specify the appearances characteristic of this period and the high degree of the civilisation in the period of his arrival. The second part is divided into two chapters. The first is based on the formal look of the poems of Abu Nuwas. Irony and his role in poetic field as well as the structural metric and the rhythm. We have examined afterwards the style's effects of the irony as well as the aesthetic dimensions, and established a report between it and other rhetorical figures. The first chapter is a study of the content proceeding to the thematic study followed by an inventory of the victims of Abu Nuwas irony
35
Elkaisy-Friemuth, Maha. "Forms of relationship between God and human beings according to 'Abd al-Jabbar, Ibn Sina and Al-Ghazali." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246857.
Full text
36
Kenanah, Faisal. "Le Kitāb al-imtāʿ wa al-muʾānasa d' Abu Ḥayyān al-Tawḥīdī : structure et thèmes". Bordeaux 3, 2010. http://www.theses.fr/2010BOR30019.
Full textAbstract:
Cette thèse consacrée au Kitb al-Imt‘ wa-l-Mu’nasa de l’écrivain classique Abu ayyn al-Taw¡d¡ a pour ambition de faire apparaître le caractère encyclopédique de l’ouvrage, à travers la complexité de sa structure et la dispersion inéluctable du contenu des thèmes abordés – caractéristiques du genre littéraire adopté. Abordant une œuvre de telle nature, elle donne au texte dans sa singularité l’importance de la mutaqafa (quête des connaissances) entre intellectuels et autorités de l’époque bouyide du IVe/Xe siècle. L’étude de l’organisation et de la structure des nuits d’un ouvrage basé à l’origine sur un échange oral prend ici une importance considérable, tout en menant une réflexion sur le nombre des nuits et les erreurs ou oublis commis par les deux éditeurs Amad Am¡n et Amad al-Zayn. Une deuxième partie s’attache aux sujets discutés dans le cercle du vizir Ibn Sa‘dn qui présentent Abu ayyn al-Taw¡d¡ comme un homme de lettres embrassant une grande partie des sciences de son époque. L’étude de ces sujets montre que la préoccupation de l’autorité ne se limite pas aux affaires purement politiques. Elle permet de faire une classification des sujets dispersés ici et là afin de mieux saisir l’enjeu et la compréhension d’un ouvrage si riche, si complexe. Elle offre, enfin, l’occasion de lire l’ouvrage comme une mise en scène par l’auteur. La présence de nombreuses citations traduites justifie le choix du dernier axe de la thèse qui montre le grand intérêt d’une future traduction<br>This thesis dedicated to the Kitb al-Imt‘ wa-l-Mu’nasa of the classic writer Abu ayyn al-Taw¡d¡ has for main goal to point out the encyclopedic characteristics of the work, through the complexity of its structure and the unavoidable dispersion of the content of the themes tackled – (complexity and dispersion) caracteristics being both typical of the chosen literary genre. Tackling such a specific work, shows through the singular nature of the text the importance of mutaqafa (the quest for knowledge) between the intellectuals and the IVe/Xe Bouyide era authorities. The study of the organisation and the structure of the nights periods of a work based originally on an oral exchange takes here a considerable importance, while carrying on a reflexion on the number of the nights, the mistakes or the omisions made by both editors Amad Am¡n and t Amad al-Zayn. A second part deals with the subjects discussed among the vizir Sa‘dn circle and introduces Abu ayyn al-Taw¡d¡ as a literary man with a knowledge encompassing a large part of the sciences of his epoch. The study of these subjects shows that the preocupation of the authorities was not limited purely to political affairs. It allows the classification of estranged subjects existing here and there in order to understand better the stake and the comprehension of such a rich and complex work. It offers, finally, the opportunity to read the work as a staging of the author. The presence of many translated quotes justifies the choice for the last axis of the thesis which in turn shows the great necessity of a future translation
37
Elmasry, Shadee Mohamed. "Da'wa in Islamic thought : the work of 'Abd Allah ibn 'Alawi al-Haddad." Thesis, SOAS, University of London, 2006. http://eprints.soas.ac.uk/28812/.
Full textAbstract:
Imam 'Abd Allah ibn 'Alawi al-Haddad was born in 1044/1634, he was a scholar of the Ba 'Alawi sayyids, a long line of Hadrami scholars and gnostics. The Imam led a quiet life of teaching and, although blind, travelled most of Hadramawt to do da'wa, and authored ten books, a diwan of poetry, and several prayers. He was considered the sage of his time until his death in Hadramawt in 1132/1721. Many chains of transmission of Islamic knowledge of East Africa and South East Asia include his name. Al-Haddad's main work on da'wa, which is also the core of this study, is al-Da'wa al-Tamma wal-Tadhkira al-'Amma (The Complete Call and the General Reminder). Six main points can be derived from it. They are: the definition of da'wa, the knowledges of da'wa, the legal rulings on da'wa, the reasons people might avoid da'wa, the eight categories of its recipients, and the probable results of da'wa. His other works reflect his own da'wa and as such confirm and elaborate upon his opinions on da'wa found in al-Da'wa al-Tamma. The focal points in these works are steadily and consistently upon the most essential aspects of Islam: the heart, the intention, submission, and obedience. While Imam al-Haddad was known among the Ba 'Alawi circles during his life, his teachings spread to the international Islamic community only after his death. In the Fourteenth/Twentieth Century Mufti of Egypt, Hasanayn Muhammad Hasanayn Makhluf oversaw their first modem prints, while Ba 'Alawi scholar Habib Ahmad Mashhur al-Haddad was the first to have a sizeable following of Westemers. Today, Imam al-Haddad's teaching on da'wa is manifest in the institutional form of Dar al-Mustafa in Yemen and his treatises are finding currency in the West for their simple and non-technical style.
38
Chodkiewicz, Cyrille. "Les premières polémiques autour d'Ibn 'Arabī : Ibn Taymiyya (661-728/1263-1328)." Paris 4, 1985. http://www.theses.fr/1985PA040102.
Full text
39
Bayoudh, Aïcha. "Récit et discours dans le Kitāb al-imtāʾwa l-muʾānasa d'Abū Ḥayyān at-Tawḥīdī (310-320/922-932 - 414/1023)". Paris 3, 2003. http://www.theses.fr/2003PA030147.
Full textAbstract:
Le savoir commun est une source de communication dans l'existence quotidienne. Il l'est plus particulièrement dans les cercles intellectuels du IV/X s. Il était donc indispensable pour l'homme de lettres d'y participer pour combler son besoin de discussion et pour affirmer sa notoriété intellectuelle parmi ses émules. Pour Abû Hayyân at-Tawhîdî, il suffit de dépasser les obstacles de discrimination socio-culturelle et religieuse pour révéler un esprit libre, déterminé à dénoncer le mal pour instaurer le bien. De toute évidence, son but est éducatif. Il est clair ensuite que le rôle de l'élite intellectuelle est de s'interroger sur tous les phénomènes de la vie pour servir la sagesse et répandre l'éthique. C'est ce qui permet d'instaurer un équilibre parfait entre la passion et la raison. Or, une telle tâche ne peut se réaliser que par l'exploitation d'un langage conforme aux messages visés. Pour cela, il faut se servir d'une méthode adéquate aux circonstances de la communication. C'est ainsi que dans l'Imtâ' wa l-mu'ânasa, at-Tawhîdî procède à retranscrire les idéologies communes dans une perspective de production littéraire déterminée par le principe du discours et du récit. Faut-il voir dans cette méthode un acte de transmission destiné à l'exploration ?<br>Shared knowledge is a source of communication in the bayly life. This was particulary the case in intellectual circles in the IV/X th. Centuries, and was an essential part of life for men of letters at that time in order tout fulfil their need for discussion and establish their intellectual reputations among their acolytes. For Abû Hayyân at-Tawhîdî, overcoming the obstacle of soiocultural and religious discrimination was sufficient to reveal a free spirit, one determined to demounce evil and enshrine good. It seems his objective was educational. Ii's clear subsequently that the role of the intellectual elite is to inquire into the phenomena of life in order to serve wisdom and disseminate ethics. It is this that makes in possible to establish a perfect balance between passion and reason. Yet such a goal could only be ashieved using language that corresponded to the message. To this end, it was nacessary to to employ a method adapted to the circumstances of communication. Thus in al-Imtâ' wa l-mu'ânasa, at-Tawhîdî proceeded to retranscribe commonideologies in the course of a literary production thet was determined by the principal of discourse and narration. Should this method be viewed as an act of transmission aimed at exploration ?
40
Al-Shaiji, Abd Al-Hamid K. M. H. "Critical Study and edition of Al-Turuq al-Hukmiyya fi-i-Siyasa al-Sharyya al-Shar'iyya of Imam Shams al-Din b. Muhammad b. Abu Bakr Ibn Qayyim al-Jawziyya (IQJ)." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503580.
Full text
41
Soyer, Alain Elie. "Ali imam et calife." Bordeaux 3, 2000. http://www.theses.fr/2000BOR30046.
Full textAbstract:
Ali ibn talib le gendre et le cousin de muhammad le prophete de l'islam ; fut le quatrieme calife de l'islam. Il fait son entree dans la vie publique de la communaute des les premiers episodes de l'hegire. Il etait l'homme de beaucoup le plus digne de la confiance de muhammad, et le confident de ses pensees les plus intimes. Ali est une personnalite universellement reconnue. On peut meme dire qu'aucune autre n'a fait l'objet de tant de discussion et de debats. Il fut source d'inspiration et d'enseignement pour beaucoup de mouvements revolutionnaires, politiques, spirituels et philosophiques. Il vivait dans un monde completement morcele et fragmentaire. Il a demande aux musulmans de vivre et de cooperer autrement ; qu'ils observent le monde sans projeter leurs convictions personnelles, leurs sentiments claniques, afin d'observer clairement. Dans cette these, nous avons essaye d'etudier la personne de ali, qui, au moins pendant une periode importante de sa vie fut profondement, sincerement religieux (imam) mais aussi homme politique (calife). Ce n'etait pas la deux plans separes, mais deux aspects d'une personnalite globale, aspects qui ne peuvent se distinguer que par l'analyse.
42
Elshayyal, M. F. "A critical edition of volume II of Tarikh Al-Duwal Wa'l Muluk by Muhammad B. Abd Al-Rahim B. Ali Ibn Al-Furat." Thesis, University of Edinburgh, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.382923.
Full text
43
El-Tobgui, Carl Sharif. "The epistemology of Qiyas and Talil between the Mutazilite Abu l-Husayn al-Basri and Ibn Hazm al-Zahiri /." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31102.
Full textAbstract:
This thesis seeks to sketch the outer contours of the epistemological universe in which the science of us&dotbelow;ul al-fiqh was elaborated in classical Islam. The task is accomplished by analyzing arguments both for and against qiyas and ta`lil as presented by two major jurists of the 5th century of the Hijra representing opposite ends of the Islamic theological spectrum: (1) the H&dotbelow;anafite Mu`tazilite jurist Abu l-H&dotbelow;usayn al-Bas&dotbelow;ri (d. 436/1044) and (2) the Z&dotbelow;ahirite Abu Muh&dotbelow;ammad `Ali ibn H&dotbelow;azm al-Andalusi (d. 456/1064). After detailing each author's stance regarding the justifiability of qiyas and ta`lil, the thesis analyzes the underlying theological and epistemological premises and assumptions that can be extrapolated from each author's position. This analysis focuses on three fundamental sets of questions, namely: (1) What can be inferred from each author's position regarding the nature and provenance of knowledge in general, and of the relative status of certain (qat&dotbelow;`i, yaqini) versus suppositional (z&dotbelow;anni ) knowledge in matters of Shari`a? (2) What, according to each author, was the moral-legal status of acts before the promulgation of the Shari`a, and what can be inferred from this about the nature and provenance of moral-legal norms as conceived in the Islamic world view? Finally, (3) What can we conclude, on the basis of each jurist's arguments for or against qiyas and ta`lil, about the purposefulness of Divine acts in general and of the Shari`a in particular?
44
Weisslinger, Marion. "Le Hanbalisme entre rationalités juridiques et considérations théologiques (XIème-XIVème siècle) : le principe d'intérêt général (maslaha)." Thesis, Lyon, 2020. http://www.theses.fr/2020LYSEN079.
Full textAbstract:
Tout en retraçant la genèse de la réflexion sur les fondements du droit (uṣūl al-fiqh) dans le Ḥanbalisme, les différentes parties de la thèse analysent les étapes de la théorisation du principe de l’intérêt général (Maṣlaḥa) au sein de cette école juridique, et la profondeur intellectuelle des auteurs emblématiques de cette doctrine entre les XIe et XIVe siècles (al-Farrā’, Ibn ‛Aqīl, Ibn Qudāma, Ibn Taymiyya, Ibn al-Qayyim al-Ǧawziyya et al-Ṭūfī). Le travail dévoile les tensions qui animent leurs textes et montre comment se sont forgées au sein de l’école des distinctions fondamentales entre le droit religieux et les rites (‘ibādāt) d’un côté, et les transactions sociales, économique et politiques (mu‛āmalāt) d’un autre côté. La thèse contribue ainsi à nuancer fortement l’a priori négatif qui est cultivé à propos de cette école, réputée rigoriste et récupérée aujourd’hui par des courants ultra-orthodoxes comme le salafisme. Il montre notamment comment s’est développé au fil des étapes de sa fondation et dans le sillage des discussions avec ses adversaires doctrinaux, de nombreuses idées originales sur les normes juridiques, ouvrant ainsi la voie à des formes de sécularité au niveau de la fondation des règles sociales et politiques. Les différentes analyses soulignent également l’effort de ces juristes pour réconcilier les exigences du réel et de la contingence avec l’idéal moral qui découle directement de leur vision théologique, et qui accorde une place centrale à l’intérêt général et à la justice<br>By recounting origins of thinking on the principles of Islamic jurisprudence (uṣūl al-fiqh) in Ḥanbalism, this thesis aims at analyzing successive steps which led iconic authors between the eleventh and the fourteenth century – such as al-Farrā’, Ibn ‛Aqīl, Ibn Qudāma, Ibn Taymiyya, Ibn al-Qayyim al-Ǧawziyya and al-Ṭūfī – to place the principle of general interest within their theory and demonstrate their intellectual depth. This work reveals the tension among the ḥanbali texts between, on the one hand, religious law and rules of worship, and, on the other hand, social, economic and political transactions. This leads us to reconsider negative preconceptions about this school, often categorized as rigorist and at the roots of which emerged current ultra-orthodox groups such as Salafists. We then propose to explain how controversies with rival doctrines enabled new original ideas on legal norms to arise. It paved the way for some forms of secularization concerning foundations of social or political rules. Our analyses also suggest that jurists attempts to reconciliate reality requirements with the contingency of a moral ideal. This latter ensues directly from their theological viewpoint which attribute a determining role to general interest and justice
45
Khalfallah, Nejmeddine. "La théorie du Ma'Nā d'après 'Abd Al-Qāhir Al-Ğurğānı̄." Paris, INALCO, 2008. http://bases-doc.univ-lorraine.fr/login?url=http://www.harmatheque.com/ebook/9782343030494.
Full textAbstract:
Alors que les grammairiens et les critiques arabes n'ont fourni, jusqu'au Ve/XIe siècle, que des visions éparses sur le ma'nā, Ğurğānı̄ (m. 471/1078) élabore une théorie cohérente sur son émergence dans le discours. Dans Dalā'il al-i'ğāz et Asrār al-balāġa, Ğurğānı̄ rompt avec la dichotomie du lafẓ et du ma'nā, et utilise ce terme polysémique (ma'nā) pour décrire trois catégories sémantiques distinctes. D'abord, ce terme désigne les notions potentielles se référant aux sens propres des mots hors contexte, aux catégories grammaticales, aux intentions signifiantes et aux thèmes et motifs littéraires. Ce terme désigne aussi les procédés expressifs qui actualisent les ma'ānı̄ potentiels par le choix du vocabulaire, des constructions syntaxiques, la création des tropes et leur insertion dans un tissu textuel. Enfin, ce concept recouvre les sens reconstruits par le lecteur/auditeur qui comprend, juge et apprécie les textes d'adab. Correctement interprétés, ces textes remplissent des fonctions communicatives, artistiques et éthiques. En expliquant le fonctionnement de ces catégories de ma'nā par le rôle prépondérant de la raison, Ğurğānı̄ parvient à établir une théorie exhaustive sur la production et la réception des idées, ce qui le qualifie d'être le fondateur de la "science des idées" dans la tradition arabe<br>While Arab grammarians and critics have, up to the fifth/eleventh century, only offered scattered and incomplete accounts of the ma'nā, Ğurğānı̄ (d. 471/1078) has built a coherent theory on its emergence in discourse. In Dalā'il al-i'ğāz and Asrār al-balāga, Ğurğānı̄ breaks with the lafẓ/ma'nā dichotomy and uses this polysemic term (ma'nā) to single out three distinct semantic categories. First of all, the word designates the potential notions that refer either to the specific meanings of words when taken out of context, to grammatical categories, to signifying intentions or to literary themes and patterns. The word also relates to expressive processes that actualize the potential ma'ānı̄, using specific choices of vocabulary, syntactic constructions, and creation of tropes that are then integrated to the text. Finally, this concept refers to the different meanings re-constructed by the reader/listener who understands, judges and appreciates the adab texts. Properly interpreted, these texts fulfil communication, artistic and ethical functions. By explaining, thanks to the dominant part played by reason, the functioning of these ma'nā categories, Ğurğānı̄ succeeds in establishing an exhaustive theory on the production and reception of ideas. Such achievement makes him the founding father, in the Arabic tradition, of the "science of ideas"
46
El, Kadiri Boutchich Mounir. "La notion de coeur dans les quatre premiers siècles de l'Hégire : le modèle d'Abû Ṯâlib al-Makkî". Paris, EPHE, 2005. http://www.theses.fr/2005EPHE5021.
Full text
47
Jahar, Asep Saepudin. "Abū Isḥāq al-Shāṭibī's reformulation of the concept of bida : a study of his al-Itiṣām". Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29830.
Full textAbstract:
This thesis looks at the concept of bid`a as defined by al-Shat&dotbelow;ibi (d. 790/1388) in his al-I`tis&dotbelow;am. It begins by setting this definition in the context of his time, which was an era of rapid change, and in the context of the criticisms leveled at al-Shat&dotbelow;ibi by those who accused him of introducing innovations into the law. His analysis of bid`a was written in response to this situation and it was also an exercise in reformulating the concept on the basis of a strict legal methodology. Our investigation therefore includes a survey of the fundamental features of bid`a, defined by al-Shat&dotbelow;ibi as having two aspects: al-bid`a al-h&dotbelow;aqiqiyya (real bid`a) and al-bid`a al-id&dotbelow;afiyya (relative bid`a). This taxonomy will in turn be considered in the light of his division of the Shari`a into `ibadat (religious matters) and ` adiyyat (mundane matters). Furthermore, it also analyzes al-Shat&dotbelow;ibi's distinction between the basic character of mas&dotbelow;lah&dotbelow;a mursala and istih&dotbelow;san on the one hand, and bid`a on the other. Having concluded that the latter is essentially prohibited, he was concerned to validate the first two, which he realized were vital sources of the law. The investigation will also investigate al-Shat&dotbelow;ibi's rejection of the possibility that bid`a could be divided into good and bad, and his objection to assigning the five legal values to this concept.
48
Zakharia, Katia. ""Les Maqamat" d'Al - Hariri : itinéraire d'un héros imposteur et mystique : Abu Zayd Al-Sarugi." Lyon 2, 1990. http://www.theses.fr/1990LYO20041.
Full textAbstract:
L'objectif de cette recherche est d'etablir que les differents recits rapportes dans les maqamat d'al-hariri (1055-1122) forment une structure coherente dans laquelle la conversion finale d'abu zayd al-sarugi trouve place et sens. En effet, abu zayd, mendiant errant, ecornifleur, menteur et remarquablement eloquent passe de l'imposture a la mystique de facon jusqu'ici inexpliquee. Pour mettre en lumiere l'itineraire du personnage nous proposons une etude informatisee des trames radicale et lexicale de l'ouvrage et une analyse semiologique d'inspiration psychanalytique de quelques-uns de ses aspects (itineraires, mensonges, intemperance etc. )<br>The present work aims to demonstrate that the different stories recounted in the maqamat of al-hariri (1055-1122) form a coherent structure in which the final conversion of abu zayd al-sarugi finds its place and its meaning. Indeed, abu zayd, a wandering beggar, scrounger and particularly eloquent liar, moves from imposture to mysticism in a way hitherto unexplained. In order to bring the character's itinerary to light we offer here a computerized study of the radical and lexica texture of the book and a semiological, psychoanalytically oriented study of some of its aspects (itineraries, lies, intemperance etc. )
49
Adibzadeh, Shameema. "THE JOURNEY OF BEAUTY TOWARDS PERFECTION: ZAYNAB BINT ‘ALĪ IBN ABĪ ṬĀLIB AND THE MODEL OF HUMAN CHANGES TOWARDS DEVELOPING ATTRIBUTES OF WALĪYAT ALLĀH AND AL-INSĀN AL-KĀMIL". Master's thesis, Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/268909.
Full textAbstract:
Religion<br>M.A.<br>Human salvation is amongst the most important topic within all religions and schools of thought including Islam. To provide means for attainment of salvation religions delivered their teachings through scriptures and role models. Role models are not only believed to be chosen by God but they are also considered as the chosen people among their community who later follow them. When we compare the lives of such people what becomes evident is a pattern in their progression through which they advanced towards fulfilling God's purpose for the creation. As this pattern is called a journey towards perfection (kamāl), the journeyer undergoes changes within their inner nature and personality. These changes occur within the limits of the finitude one is born into, and results in development of different attributes. As the individual advances in their spiritual progression, they eventually attain the station which is the point of the Perfect Man and are considered as the Perfect Individual (Al-Insān Al-Kāmil) and the Deputy of God (Walīyatu Allā). This point of attainment of being an Al-Insān Al-Kāmil and Walīyat Allāh is tied in with the responsibility (Risalah) to guide humanity within their private journey. This Risalah can be universal similar to those of Muḥammad, Jesus (Peace be Upon on Them) or limited to one person. This thesis will argue that Zaynab, also, qualifies as Al-Insān Al-Kāmil and Walīyat Allāh according to the dominant theories on the concept of kamāl and the deep analysis of her journey towards perfection. Study of Zaynab's attributes supports the claim about her kamāl, but she is not considered as infallible as are some of the other models. Although infallibility (pure from sins and errors) is not introduced as the requirement for kamāl by religions, yet one might wonder on the infallibility of role models specially in Islam. Thus, Zaynab remains the only figure of early Islam who bridges between Islam and other religions on the concept of kamāl by eliminating the element of infallibility as one who is considered as Walīyatu Allā. Thus, her life pattern demonstrates a journey towards kamāl attainable for everyone. Although there is one narration which refers to her as Walīyatu Allā, but there are no available sources that analyze her journey towards becoming Walīyatu Allā and reflects its importance in fulfilling her Risalah. Zaynab is being emphasized throughout history as a strong figure who carried out the role of her brother Imām Al-Ḥusayn after the battle of Karbalā and defended the true teachings of Islam and its valuable rules. Her importance lies also as the one who delivers eloquent speeches and saves the life of Imam Zayn Al-`Abedin. While she is known as one who "has to teach the way of Al-Ḥusayn, in the manner of `Alī" the importance of how she became Zaynab, the kamāl has been neglected throughout the centuries. Therefore, in this thesis I will study the pattern of her life with respect to her progression in the context of the attributes of Al-Insān Al-Kāmil and Walīyat Allāh to demonstrate the significant elements which made her a paradigmatic kamāl.<br>Temple University--Theses
50
Jagonak, Martin. "Das Bild der Liebe im Werk des Dichters Ǧamīl ibn Maʻmar eine Studie zur ʻud̲ritischen Lyrik in der arabischen Literatur des späten 7. Jahrhunderts". Wiesbaden Harrassowitz, 2005. http://d-nb.info/986184217/04.
Full text