Dissertations / Theses: 'Allah is not obliged'

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EGUEH, HAYAT OMAR. "Le français populaire ivoirien dans Allah n’est pas obligé d’Ahmadou Kourouma." Thesis, Linnéuniversitetet, Institutionen för språk (SPR), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-35757.

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Is there one or several French languages? What about African French language? The linguistic studies on French in Africa accentuate the uniqueness of the Ivorian popular French. Since Ivorians speak many different languages and as they have no real vehicular language, they appropriated the French which was implanted and imposed at the time of the colonization. Today, we witness the presence of various types of French (acrolectal, mesolectal, basilectal) that people use as a result of the effort to adapt this foreign language to local reality. The main purpose of this study is to classify some of the different characteristic features of the Popular Ivorian French according to previous studies, then to identify those features of Popular Ivorian French in Ahmadou Kourouma’s novel Allah is not obliged. We identified fourteen characteristics which particularize Popular Ivorian French. Most of these characteristics are present in Kourouma’s Allah is not obliged but some are not. In conclusion, we can see that the Ivoirians have adapted and shapedFrench to create a language they feel at home with. They have added new expressions, neologisms and metaphors in order to better convey their messages and to better understand each others.

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Kouengo, Armand Victorien. "Etude comparée des thèmes majeurs dans "Allah n'est pas obligé" (A. Kourouma), "Johnny chien méchant" (E. Dongala) et "Les Petits-fils nègres de Vercingétorix" (A. Mabanckou)." Thesis, Paris Est, 2010. http://www.theses.fr/2010PEST0008.

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La présente étude revisite les thèmes récurrents portant sur la situation de l’Afrique d’aujourd’hui à travers la littérature. Notamment dans Allah n’est pas obligé d’Ahmadou Kourouma, Johnny Chien Méchant d’Emmanuel Dongala et dans Les Petits-fils nègres de Vercingétorix d’Alain Mabanckou qui constituent le corpus de base de cette thèse. Les guerres civiles à caractère tribal et les conséquences qui en découlent font l’objet d’une attention particulière desdits travaux de recherche. A cela s’ajoute la question des enfants-soldats – problématique essentielle de l’étude thématique
This study is based on themes related to Africa’s situation nowadays, particularly on « Allah n’est pas obligé » of Ahmadou Kourouma, « Johnny Chien Méchant » of Emmanuel Dongala and « Les Petits-fils nègres de Vercingétorix » of Alain Mabanckou which constitute the corner stone of this thesis. Our attention all along this work is focussed specially on tribal wars and its consequences. Futhermore, one of major problematics of this research is the issue of child-soldiers

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Jardine, Andrew, and n/a. "Discursive analysis of a television advertising campaign : obliged to be healthy." University of Otago. Department of Marketing, 2006. http://adt.otago.ac.nz./public/adt-NZDU20061101.114209.

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This thesis describes and demonstrates the use of discourse analysis as a means of facilitating critical awareness and stimulating research practice within a consumer research context. In a generic sense, discourse analysis applies to a range of semiotic methods for studying text (including talk, writing and visual images), where the objective is to gain insight into both the meanings of a text and what it signifies. Emphasis is placed on the constructive use of language, where texts of various kinds are said to construct our social world. Two approaches to discourse analysis are detailed. Firstly, Foucauldian discourse analysis is shown to operate more generally and globally as a social and cultural resource that underpins many human endeavours and activities. Under this approach, discourses are seen as resources that interact with one another. Foucauldian discourse analysis is therefore quite a different enterprise from the finer-grained investigation of talk and texts that is undertaken in discourse analysis and discursive psychology. Instead, discourses are treated as being dynamic in nature, having the ability to mutate over time, and gain dominance in certain settings and cultural locations. Discourse analysis under this approach facilitates critical awareness because it seeks to uncover the ways in which such discourses produce, maintain and constrain people within particular positions and relationships. Secondly, a discursive psychological approach to discourse analysis focuses on the strategic use of discourse within a particular piece of text, where interaction and the acknowledgement of such interaction by the researcher underscores the importance of language and the ways that people purposefully and strategically use language to achieve particular outcomes or goals. A discursive psychological approach focuses upon discursive practices and constructions, rather than cognitive-perceptual processes. A discourse analytic approach is therefore able to potentially redefine and stimulate current research practice. Psychological phenomena that might have traditionally been framed and studied as 'cognitive' and 'internal' processes can be recast as particular situated discursive accomplishments that people are able to draw upon. Because analysis is not subject to what may be termed 'cognitive reductionism' (where attempts to explain social events and processes are made entirely by reference to events and structures in the mental processes of individuals), a discursive analytic approach suggests new insights into current research practice. The specific context for analysis within this thesis is provided by an advertising campaign for Xenical, a pharmaceutical product promoted as a treatment for obesity. Xenical was one of the first prescription medications to be marketed directly to consumers in New Zealand via the use of direct-to-consumer advertising (DTCA), a relatively recent form of marketing communication. The Xenical advertising campaign created both controversy and high awareness for the product. Contributing to this controversy was the overt use of DTCA itself, which critics suggest influences patient demand, encourages the use of expensive and sometimes unnecessary medications and in effect, 'creates' disease. As argued here, positioning obesity as a disease in effect justifies (warrants) the pharmaceutical industry�s efforts to offer medical solutions. In addition to the use of DTCA, the nature of the Xenical advertisements was also controversial. Critics suggested that the Xenical advertisements were based upon negative emotions, associating the state of being overweight with feelings of sadness, shame and embarrassment. These 'emotions' become a key subject in the current study. But in this thesis, rather than viewing such emotions as internal and mental phenomena, the use of discourse analysis focuses on the socio-cultural nature of emotions. Discourse analysis is concerned with uncovering the ways in which bodily sensations are rendered into language and what the subsequent implications for the speaker might be as a result. Using the advertising campaign for Xenical as context then, discourse analysis is used as a research approach to examine the television advertisements from multiple perspectives. Analysis includes the study of the casting tapes that were used by the advertising agency as source material to inform the creative strategy for the advertisements. In addition, one of the Xenical advertisements is deconstructed in greater detail, outlining the effects of visual and aural discourses that weave together to convey meaning within the advertisement. Analysis is informed by interviews conducted with the creative director of the advertisements as well as the marketing manger for Xenical. Discourse analysis allows us to examine the ways in which the producers of an advertisement purposefully (although perhaps unknowingly) create particular effects for strategic reasons, and how advertisements may be subsequently read as a consequence. The final analysis is based on a reader-response to the advertising campaign. Analysis focuses on the �emotional� talk contained within a particular interview, and how talk functions as performance. Rather than treating emotional talk as a description or reflection of inner psychological worlds, discourse analysis examines participant talk in terms of its content and meanings and how participants use such talk to construct their worlds. Although often overlooked within traditional forms of consumer research, the importance of representing social interaction through detailed interview transcripts is demonstrated, underscoring the analysis provided. Results suggest that the language of description and the methods of data capture that are typically utilised within consumer research are not able to provide an accurate account of the external world. This is because the only way we can know our world is always going to be mediated by and through language, and as a consequence, the meanings and interpretations available to us are never going to be transparent or neutral representations. The findings suggested in this thesis are intended as a starting point for subsequent research into the study of language in use and human meaning making within advertising and consumer research environments. Because consumer research has borrowed heavily from the social sciences and particularly from psychology, then it is important that researchers within the discipline re-examine many of the psychological topics that we commonly take for granted by considering the way such talk and text is used in action. Discourse analysis provides a research approach that enables such a re-examination.

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Donoso, Santo Gabriela, Planet Francisca de la Vega, and Marroquín Marion Giraldo. "Bismillah: en el nombre de Allah." Tesis, Universidad de Chile, 2008. http://repositorio.uchile.cl/handle/2250/145257.

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Tesis para optar al grado de Periodista
¨Bismillah¨ quiere decir ¨ En el nombre de Dios ¨ en árabe y es la palabra que los personajes de este documental repiten cada vez que inician una oración. Nuestro acercamiento al Islam proviene de las motivaciones personales de las tres realizadoras debido a que trabajamos para la agencia Reuters. El registro constante de las noticias internacionales permitió que conociéramos en principio algunos de los conflictos políticos en el mundo árabe, su religión, cultura y el significado de la ritualidad. Quisimos explorar la comunidad árabe en el país de manera que pudiésemos aclarar ciertos mitos o malas interpretaciones sobre la religión musulmana, ya que debido al enfoque mediático en Occidente la religión es asociada en primera instancia con la violencia y el extremismo. Este objetivo esencial se mantuvo durante la filmación y montaje del documental.

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Randsalu, Donna. "Who were the daughters of Allah?" Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28267.

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Who were the Daughters of Allah, the three Arabian goddesses mentioned in the Qur'an and venerated by the pagan Arabs prior to the rise of Islam, and who since have vanished into obscurity? Can we reconstruct information about these goddesses by reference to earlier goddesses of the Near East? It is our intention to explore this possibility through an examination of their predecessors in view of the links between the Fertile Crescent and the Arabian Peninsula. Moving back in time from the seventh century A.D. (Arabia) through the Hellenistic Period (Syro/Phoenicia 300 B.C.-A.D. 300 ) to the end of the second millennium, we shall examine those goddesses whose attributes most closely resemble the Arabian goddesses. By necessity, we will confine ourselves primarily to the goddesses of ancient Canaan¹ (Astarte) and Syria (Atargatis), compelling resemblances of these goddesses to the Arabian goddesses of the seventh century being the basis for their selection. This exploration, then, takes place in the Fertile Crescent, that region of the Near East "forming an arc between the head of the Persian Gulf and the south-east corner of the Mediterranean Sea"². These lands are a natural physical extension of the Arabian Peninsula and its inhabitants naturally migrated into these regions. As well, there is the linguistic, and, therefore, cultural, affinity of the Semitic peoples of the Fertile Crescent with those of the Arabian Peninsula, so that a search for the heritage of the Arabian goddesses would be likely to begin here. ¹Canaan (Syria, Phoenicia, Palestine) in early times extended from Hamath in the north to Gaza (Gen.10.19), and included lands east and west of the Jordan (Josh.11.3). ²Philip K. Hitti, History of the Arabs; From the Earliest Times to the Present, 10th ed. (New York: St. Martin's Press, 1979),11.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate

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Hansén, Ollie. "Much Obliged, Wodehouse : A Study of Gender and Power in Three P.G. Wodehouse Novels." Thesis, Linnéuniversitetet, Institutionen för språk och litteratur, SOL, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-19705.

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The novels written by P.G Wodehouse that feature the characters Jeeves and Wooster are lighthearted and comedic. They revolve around an upper class young man and his struggle to remain a bachelor. However, according to the literary theorist Fredric Jameson: even if texts do not aspire to promote ideologies they still do. It will be this essay's aim to see what kind of ideologies are promoted in three of P.G Wodehouse's novels. Of interest is also to explore how these ideologies blend and intermingle with each other and with the aspect of gender. The findings of this essay are that one cannot simply rely on just a social class aspect or a gender aspect in order to interpret the text and its ideological and political substance since social class, ideology, politics and gender are closely linked to each other.

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Wester, Emelie. "Between Allah and me : God is the judge." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-322742.

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The purpose of this research was to look into the issues one might encounter as a gay and lesbian Muslim with especial focus on the individual experience. I was interested in analyzing the dynamics of one's sexual identity interconnecting with one's religious identity with the assistance of identity theory, personality and culture concepts. I interviewed three different individuals who are all practicing Muslims and live openly as gay in their community, and gathered secondary resources to gain insights from gay, lesbian and transgender Muslims from other communities. The research disclosed individuals’ perceptions on the legitimacy of homosexuality in Islam and their lived experiences regarding their sexuality and the role their culture has played.

Presentationen skedde genom Skype där lärarna satt i Uppsala och jag själv vid datorn hemma, boende i Paris, Frankrike.

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Khan, Abdullah Hussain Ross Masood. "Mawlana Ubayd Allah Sindhi's mission to Afghanistan and Soviet Russia." Peshawar : Area Study Centre, 2000. http://catalog.hathitrust.org/api/volumes/oclc/47624070.html.

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BASSAL, MOUHAMMAD. "Realite et signification dans le theatre de sa'd allah wannus." Lyon 2, 1991. http://www.theses.fr/1991LYO20046.

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Etudier le theatre de sa'd allah wannus, le considerer comme un systeme signifiant, y reperer les principales unites et decouvrir leurs fonctionnements, afin de recolter leurs differents effets de signification, telles etaient nos principales preoccupations. Nous avons donne une grande place a l'analyse concrete de la production dramaturgique de wannus. Sur ce point, la mise en pratique de l'analyse semiologique est tres fructueuse, elle a en fait l'avantage de presenter le theatre dans son ensemble, et de mettre l'accent non seulement sur les signes linguistiques du texte, mais aussi sur les signes non linguistiques de la representation
Study sa'd allah wannus' plays, considering them as a signifying system, locating the main unities and discerning their functioning, so as to get the differents effects of meaning, that were our leading concern. We have given a big place to concrete analysis of wannus plays production. Hence, semiotic analysis proves to be fruitful. Its great asset is to present the plays as a whole, ans to highlight not only the linguistic signs of the text, but also the nonlinguistic markers of the representation

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Ebad-Allah, Jihaan Fath-Allah Abo-Elyazeed [Verfasser], and Christine A. [Akademischer Betreuer] Kuntscher. "Tuning the electron localization in transition-metal oxide compounds: Fe3O4 and TiOCl under extreme conditions / Jihaan Fath-Allah Abo-Elyazeed Ebad-Allah. Betreuer: Christine A. Kuntscher." Augsburg : Universität Augsburg, 2013. http://d-nb.info/1077703031/34.

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NAWID, SENZIL. "AMAN-ALLAH AND THE AFGHAN 'ULAMA: REACTION TO REFORMS, 1919-29." Diss., The University of Arizona, 1987. http://hdl.handle.net/10150/184220.

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Aman-Allah's effort to modernize Afghanistan in the first quarter of the twentieth century appears on the historic record as a failure. In this work we have sought to illuminate the nature of the problems that prevented success, especially those arising from the powerful institutions of the day. The error that was ultimately fatal to Aman-Allah's regime was his failure to appreciate the power of the 'ulama, pervasive in all levels of the culture, allowing them to become his single most effective opponent. This study has concentrated on the relationship between Aman-Allah and the 'ulama during the critical years 1919-1929. In the beginning Aman-Allah seemed to understand the force that could either support or be activated against him, and tried to work with the 'ulama, drawing their support through Islamic symbols such as jihad and pan-Islamism. The study shows how Aman-Allah initially won the support of the 'ulama by sponsoring the reintroduction of jihad against the British, in which the 'ulama played an important function, and by establishing himself as a major proponent of the pan-Islam movement. The 'ulama were pleased by his approach, with its marked contrast to the anti-clerical attitudes and practices of his grandfather Amir 'Abd al-Rahman. He was able to enlist some of the 'ulama to help formulate and support his reforms. Early in his regime, Aman-Allah had the majority support of the 'ulama. Despite his early popularity with the 'ulama, however, conflict emerged when Aman-Allah ventured to alter tradition regarding the family and society and to introduce radical modernization in Afghan society. Aman-Allah's attempt to recruit the support of the clergy and the tribal chieftains with whom they shared power was finally thwarted by his efforts at social reform. When government modernization deviated from tradition, a breach opened between state and clergy, manifested in the Khust Rebellion. The rift expanded in 1928 when Aman-Allah moved overtly toward secularization. The diverse elements among the 'ulama were solidified into a unitary force by this common threat. In the end, the 'ulama would no longer grant political legitimacy to Aman-Allah's regime, and with that recognition, it must fail.

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Derrazi, Anissa. "Les enjeux idéologiques et spectaculaires du théâtre de Saad Allah Wannous." Paris 3, 1993. http://www.theses.fr/1994PA030074.

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Etude de la dramaturgie de l'auteur syrien saad allah wannous. Elle nous rappelle que la communication politique est interdite dans un pays ou la censure est omnipresente. La volonte du dire et l'impossibilite a des incidences sur l'ecriture. Notre travail essaie de deceler la visee ideologique de l'auteur. Dont l'oeuvre se veut aubversir le myte, la rhetorique, le theatre sont des masques divers de l'expression dramatique de wannous, des formes biaisees pour rendre possible le theatre politique arabe
The study of the dramaturgie of the syrian author saad allah wannous. The author os distinguished in syrie and the arab world by in their cultural and artistic livesby his work which is engaged rie, h, and apon to the experience of drama elabora ted for the essentiel in occident. The dialoctic between his work and the socio-politic reality is the dynamic axeeof work through wich we try to demontrate how wannous dra matizas the politique and politisese drama. Wannous's theatre reminds us that the poitical communication ha s incidences on wrintting. Our study insists on the dosage esthetic and langagier in to drama of wannous. The implicitee, the poetry, the drama are divers means for producing effet and vehiculing message of his political theatre

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Gandra, Lucilea Ferreira Gandra. "A poética da diáspora de Fádia Faqir, uma filha de Allah /." Araraquara, 2020. http://hdl.handle.net/11449/192723.

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Orientador: Maria Dolores Aybar Ramirez
Resumo: Ao nos decidirmos, inicialmente, por um levantamento arqueológico de mulheres escritoras árabes/muçulmanas para uma escolha posterior de obras que nos levassem a um maior conhecimento dessa literatura, deparamos com a escassez de traduções e publicações no Brasil, em comparação com o grande número existente em outros países, principalmente da Europa e da América do Norte. Acreditamos que isso se deva a maior presença dessas mulheres escritoras em tais continentes, gerando um fascínio pelo exótico, mas também um misto de atração e repulsão, sempre acompanhado de estereótipos, já enraizados pelo orientalismo. No Brasil, no entanto, salvo raras exceções, as editoras voltaram-se quase que exclusivamente para as autobiografias de mulheres que tecem duras críticas aos seus países de origem, às suas leis, à situação e normas de conduta para as mulheres, na maioria restritivas e opressoras, reafirmando uma imagem já impregnada de preconceitos. Vemos assim que a oferta de publicações em nosso país também nos impede uma visão mais abrangente e nos força a ratificar impressões essencialistas que em nada contribuem para o conhecimento e possível fruição da literatura produzida por essas mulheres, agora veladas, inclusive, por questões mercadológicas que camuflam e perpetuam as mesmas visões engessadas. Na tentativa de fugir desses relatos, sempre carregados de perseguição e dor, priorizamos para o nosso estudo o romance Meu nome é Salma, da autora jordaniano-britânica Fadia Faqir pois su... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: When deciding, initially, for an archaeological survey of Arab/Muslim women writers for a later choice of works which would lead us to a greater knowledge of this literature, we faced the scarcity of translations and publications in Brazil, in comparison with the large number which exists in other countries, mainly in Europe and North America. We believe that this is due to the greater presence of these women writers in such continents, creating a fascination with the exotic, but also a mixture of attraction and repulsion, always accompanied by stereotypes, already rooted by Orientalism. In Brazil, however, with a few rare exceptions, publishers turned almost exclusively to the autobiographies of women who harshly criticize their countries of origin, their laws, the situation and rules of conduct for women, most of which are restrictive and oppressive, reaffirming an image already steeped in prejudice. We thus see that the supply of publications in our country also prevents us from taking a more comprehensive view and forces us to ratify essentialist impressions which in no way contribute to the knowledge and possible enjoyment of the literature produced by these women, now veiled, by marketing issues which camouflage and perpetuate the same plastered visions. So as to escape these accounts, always laden with persecution and pain, we prioritized the novel My name is Salma, by the Jordanian-British author Fadia Faqir because her narrative, written in English, involves other di... (Complete abstract click electronic access below)
Mestre

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Jazzar, Lucinda. ""Insh Allah, you'll find your way" : En innehållsanalys av muslimsk popmusik." Thesis, Uppsala universitet, Religionsbeteendevetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295447.

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This paper has three aims: to identify how Islam and Muslims are pictured in Muslim popular music, to examine if the message has been adjusted dependig on the listener, and if the music can be used in the construction of identities. To achieve this aim, music by the artists Sami Yusuf and Maher Zain have been analyzed. The research questions are; which images of Islam and Muslims are being portrayed through the music of Sami Yusuf and Maher Zain? Are there any differences in the images and the messages depending on who the listener is? What meaning can the music have for the constuction of individual and collective forms of identity? The material consists of 52 song lyrics which have been studied using the method of content analysis. The data were analyzed in relation to Mediatization Theory as described by Hjarvard, Schofield Clark and Lövheim, as well as Ammerman's theory on identity and religion. The result of the study shows that Muslim popular music portray Islam as a religion of love that promotes peace. According to the themes that were identified Muslims are pictured as people who have gone through hardships, who have left their old life behind them and found inner peace with the help of Allah. Muslims are portrayed as people who love their families and the Prophet Muhammad, and they worship Allah and believe in an afterlife. Only small differences in the music's message depending on the receiver were found. One difference is that songs in English tend to contain a smaller amount of references to religion than songs that are sung in for example Arabic. The result show that muslim popular music can help the construction of identities because it portrays a different kind of image of Islam compared to the negative image portrayed by the media. The music also provides the listener with biographical stories to identify with and invities people to Islam. Moreover, the songs challenge both Western modernity and traditional Islam.

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Abd, Allah Mohamed [Verfasser]. "Temperature Compensation of Solidly Mounted Bulk Acoustic Wave Resonators / Mohamed Abd Allah." Aachen : Shaker, 2010. http://d-nb.info/1120864593/34.

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Sandberg, Åse. "Jämlikhet à la Allah : en uppsats om olika perspektiv på muslimsk jämlikhet." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4009.

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Denna fenomenografiska uppsats' syfte är att visa på olika synsätt på muslimsk jämlikhet. Den presenterar olika muslimers och två ickemuslimers synpunkter på förhållandet mellan islam och jämlikhet. Gemensam utgångspunkt för muslimerna är att islam är jämlikt.

Frågeställningarna avhandlar hur författarna argumenterar för sin syn på förhållandet mellan islam och jämlikhet, vad jämlikhet är, vad de anser om slöjpåbud och västerländsk feminism. Uppsatsen visar på hur stor spännvidden är hos dem som menar att islam är en jämlik religion, samt några av de argument de använder för att hävda sin ståndpunkt.

Min slutsats är att många använder korancitat, hadither och det tidiga islam som argument för sin syn på islam och jämlikhet, men att dessa lika gärna kan vändas emot dem då de är tvetydiga.

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ʿAbdallāh, Muḥammad [Verfasser]. "Temperature Compensation of Solidly Mounted Bulk Acoustic Wave Resonators / Mohamed Abd Allah." Aachen : Shaker, 2010. http://nbn-resolving.de/urn:nbn:de:101:1-201612041955.

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Konare, Dougoukolo Alpha Oumar. "Fonctions de l’investissement religieux : étude sur une population musulmane malienne." Thesis, Paris 5, 2013. http://www.theses.fr/2013PA05H109.

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Le Mali est un pays du Sahel dans lequel les Musulmans constituent plus de 90% de la population. L’islam est une religion qui y est ancrée dans le quotidien et la mémoire sociale. Cette étude part d’observations cliniques sur la pratique de l’islam par de jeunes Maliens, suite à un passé de difficultés psychiques. L’objectif de la recherche est de déterminer les bénéfices thérapeutiques de l’islam pour les Musulmans maliens, et de préciser en quoi ces bénéfices peuvent s’appuyer sur une relation d’objet avec Allah, le Dieu de l’islam. De décembre 2010 à juin 2012, nous avons interrogé des savants islamiques, historiens, et des anthropologues, sur la place de l’islam dans les sociétés ouest-africaines. Dans une approche complémentariste, nous sommes partis de constats pluridisciplinaires, pour mener des entretiens cliniques de recherche. Les huit participants rencontrés sont des Maliens, femmes et hommes, entre vingt-trois et vingt-huit ans, dans la fin du processus de construction identitaire adolescent. Ces personnes ont été sélectionnées, car leur pratique de l’islam s’est récemment renforcée. Il s’agissait d’analyser les nécessités et bénéfices de leur pratique nouvelle, et ainsi constater ce que l’islam et la relation avec Allah ont pu apporter comme fonctions. L’islam et son Dieu semblent permettre une réécriture de soi, dans la correspondance avec un sacré transcendant les vicissitudes quotidiennes, et délivrant de l’oppression social, ou des insatisfactions que les participants sentent qu’ils ne peuvent outrepasser. Cet islam est puisé dans un noyau familial, et historique, dans lequel Dieu trouve une figuration objectale en écho avec des objets de l’ontogénèse, et du transgénérationnel, pour colmater les fragilités individuelles. Les frustrations liées à la pratique religieuse sont pensées comme des évènements sacrés, dans un Jihad, une lutte sainte, vers l’épanouissement. L’islam et ses pratiques offrent un contexte de contenance
Mali is a country of the Sahel where Muslims amount to over 90% of the population. Islam is a religion that is rooted in everyday life and social memory. This study stems from clinical observations regarding the practice of Islam by Malian youths, following prior psychic hardships. The aim of the research is to determine the therapeutics benefits of Islam for the Muslim Malians, and to precise how such benefits grow from an object relationship with Allah, the God of Islam. From December 2010 to June 2012, we have met Islamic scholars, historians, and anthropologists, inquiring about the place of Islam in West African societies. With a complementary approach, we drove our reflection with multidisciplinary acknowledgments, to lead clinical research interviews. The eight participants we met are Malians, women and men, aged twenty-one to twenty-eight, ending the identity construction process of adolescence. These persons were selected because their practice of Islam recently intensified. We purported to analyze the necessity and the benefits of their new practice, and thus note what functions Islam and the relationship with Allah brought forth.Islam and its God seem to allow a rewriting of oneself, in correspondence with a sacredness transcending everyday tribulations, and delivering from social oppression or dissatisfaction the participants felt they could not overcome. This Islam is tapped from family and social cores, in which God is represented as an object, echoing other objects of the ontogenesis, and the transgenerational legacy, so as to amend individual fragilities. Frustrations linked to the religious practice are thought of as sacred events, in a Jihad, a holy war, to self-fulfillment. Islam and its practices offer a context of holding

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Dayoub, Hatem. "Le conteur à Damas." Aix-Marseille 1, 1999. http://www.theses.fr/1999AIX10096.

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Dans un monde arabe qui n'a pas tel qu'en europe de tradition theatrale a proprement parler, l'art du conteur peut se reveler etre une source d'inspiration non negligeable. L'art du conte et du conteur sont intimement lies et ne sont en aucun cas le privilege de telle ou telle societe. Nous pensons qu'accorder de l'interet au conteur de damas, consiste a se pencher sur ses specificites ainsi que son lien avec l'art theatral, car le theatre est depuis l'origine, tributaire du conte la premiere partie de ce travail intitulee: "le conteur a damas a travers le temps et l'espace "retrace les origines et l'evolution de l'art du conteur, jusqu'a nos jours. La 2ʿ partie, "le hakawati, expressions et techniques" aborde l'art du conteur, son langage, la teneur de ses contes et la relation a l'auditoire. La 3ʿ et la 4ʿ partie sont consacrees au dramaturge syrien moderne sa'd allah wannus avec premierement la traduction de deux de ses pieces: "l'aventure de la tete du mamelouk gabir" et "l'elephant o roi du temps", qui s'appuient sur la figure du conteur et du conte populaire. Enfin, une analyse du theatre de s'a' adallah wannus a travers ces deux pieces precedentes, qui s'efforce de fournir un element important concernant l'utilisation du conteur dans le theatre et le cafe comme espace de representation. Nous souhaitons que cette etude soit a la fois une sorte de plaidoirie en faveur d'une culture et d'un theatre populaire, ainsi qu'une contribution a la creation d'un theatre arabe original.

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20

Twebti, Mehemed Mohamed. "A study and edition of al-Tanbih wa 'liclam fi mustafadi 'l-qudati wa 'lhukkam by Abu Abd Allah Muhammad b. Abd Allah al-Yafrani al-Miknasi (d.917/1511)." Thesis, SOAS, University of London, 2002. http://eprints.soas.ac.uk/28562/.

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This is a study and an edition of al-Tanbih wa'l-iclam fi mustafadi 'l-qudati wa l-hukkam by Abu Abd Allah Muhammad b. Abd Allah al-Yafrani known as al-qadi al-Miknai (d. 917/1511), a Moroccan scholar living in Fes during the last stages of the Merinid dynasty. The work is composed of two main parts: The first represents an editorial introduction in which a detailed study has been made in order to bring to light both the author and his book, focusing on the author's identity including his lineage as well as his scholarly life and career. In addition, we have set up a general picture of the political and intellectual environment in Morocco during the author's life time. With regard to the primary text, our study has sought to provide a description of the manuscript copies, a brief overview of the subject matter, and a consideration of the structure of the text and its sources from Maliki fiqh. We have also aimed to consider the author's treatment of his chosen topics. Observations of the edited work and some features of its importance as a contribution to the Maliki fiqh field are also offered. The general footnotes to the Arabic text, made in English along with the glossary of legal terms and phrases, and a bibliography are provided in this section. The second section is comprised of the primary text al-Tanbih wa 'l-icam which has been transcribed into typed form to make it more accessible to the reader, but remains in keeping with the original structure of the text. It is numbered in Arabic numerals and includes editorial footnotes which mark the differences between the manuscript copies. Chapters and sub chapters are clearly outlined, while indices of Qur'anic verses, prophetic traditions, persons and geographical names are located at the end of this section.

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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/.

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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.

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Milby, Katherine Amanda. "The Making of an Image: The Narrative Form of Ibn Ishaq's Sirat Rasul Allah." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/16.

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This thesis explores the meaning and significance of the form of Ibn Ishaq’s Sirat Rasul Allah. It asks the questions: What are the possible reasons for Ibn Ishaq choosing a narrative form for this biography of Muhammad? What does a narrative format grant the text? Are there historical factors which could have influenced the decision? What other influences affected the text? Finally, what are the implications of Ibn Ishaq’s decision to use a narrative form? Taking into consideration narrative theory, the historical setting, and textual evidence, the thesis argues that Ibn Ishaq chose the format most likely to control the image of Muhammad, thus controlling the conversation of what Islam should be. The implications of this view affect how one understands the usages of the Sira as well as the historicity of the text.

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Alsoufi, Rana Hajaj Ahmaid. "Strategies for the justifications of Ḥudūd Allah and their punishments in the Islamic tradition." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/7989.

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The punishments of Islamic criminal law and in particular, the notoriously severe ḥadd punishments, were never systematically justified in classical Islamic jurisprudence (fiqh). However, the fiqh tradition is ripe with debates about ḥadd punishments, and theories of justification, while not fully spelt out, are often implied in the writings of Muslim jurists. In Part I of this thesis, three fiqh strategies for the justification of ḥadd punishments are described and critically evaluated: one that seeks to characterize the ḥadd punishments as divinely ordained, immutable “rights of God” (ch. 1), one that describes the purpose of ḥadd punishments as serving general as well as individual prevention (ch. 2), and one that stresses that to suffer ḥadd is an expiatory act that amends for sins and thus ensures salvation in the Hereafter (ch. 3). The Sunnī legal schools (madhāhib), salient representatives of which are studied in this dissertation, controversially discussed the meaning and purpose of ḥadd punishments in the context of each of these three fiqh discourses. Part II of this thesis proceeds to describe and discuss contemporary Muslim debates about the applicability and justifiability of ḥadd punishments today. While only few Islamic regimes currently implement ḥadd, the topic has a large symbolical importance because it exemplifies the struggle of Muslim thinkers to reconcile Islam with modernity. In a first step, this thesis aims to clarify to what extent contemporary positions echo, attack or simply sidestep classical fiqh positions: how, in other words, the present is connected to the traditional fiqh framework of the past (ch. 4). In a concluding chapter, a number of salient topics of debate in the contemporary ḥadd controversy are analysed within the cultural and political contexts in which they are located (ch. 5). While classical legal doctrines about ḥadd punishments, despite the controversies between the madhāhib, tend to be rigid, emphasizing the immutable character of the criminal law norms found in the Sharīʻah, the periodic calls among contemporary thinkers for the implementation of ḥadd are, it is suggested, largely driven by political agendas.

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Henig, David. "The Embers of Allah : cosmologies, knowledge, and relations in the mountains of central Bosnia." Thesis, Durham University, 2011. http://etheses.dur.ac.uk/915/.

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This thesis is a study of living Islam and Muslims’ lifeworlds in the margins of the postsocialist world, in the mountains of central Bosnia. Its main scope is an analysis of the scales of relatedness and the domains of knowledge traditions that assemble Muslims’ lifeworlds as tangible, coherent and meaningful social forms. In doing so, the thesis draws inspiration from the Barthian anthropology of knowledge to shed light on ‘what a person employs to interpret and act on the world’. A knowledge tradition, here understood as a local cosmology, is a product of multiple persons and relations that create the context in which knowledge and bodies of knowledge are produced and sustained. Therefore, I argue that it is a knowledge tradition that informs a ‘meaningful agency’ in the flow of everyday sociality and that continues to be Islam in the Bosnian mountains. In particular, I suggest that Muslim life in the mountains is lived along four complementary meaningful contexts, that is relatedness, spatiality, temporality and ritual. Relatedness embraces multifaceted processes of ‘living together’ that (re)fabricate, relate and extend Muslim persons through sharing of substances, memories, identity and divinity (chapters 3 and 4). The flow of everyday sociality between persons who ‘live in proximity’ is tapestried from day-to-day forms of exchange such as hospitality, intimacy and mutuality between neighbours, and enacted within two overlapping spheres, that is immediate (komšiluk) and extended neighbourhood (mahala) (chapters 5 and 6). The lifeworlds of Muslims as well as the flow of the everyday in the mountains are orchestrated and punctuated by particular rhythms embracing multiple forms of time reckoning and calendars, and orchestrating various agricultural and religious activities and practices (chapter 7). Ritual is a mode of appropriation of personal or communal good luck, fortune, blessing and well-being (chapters 6, 7 and 8), and cuts across the spheres of intimacy and proximity and embraces Muslims’ lifeworlds, well-being of the house, the land and the persons with the sacred landscape and divinity. Throughout the thesis I argue that our research in the post-Yugoslav regions needs to take into account local knowledge traditions as a serious matter of concern, and situate the war atrocities or postsocialist transformations within the larger analytical scales entwining cultural continuities and historicities with social, political and economic breakdowns. In doing so, I show that the ways Bosnian Muslims value and conceive of being a Muslim are primarily focused on cultural creativity, knowledge, morality and domains that inform, shape and (re)create their lifeworlds and cosmologies, and through which Bosnian Muslims exchange, communicate, validate and understand their religious experiences and imagination in the context of turbulent social, economic and political transformations.

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Ali, Shaheen Sardar. "Equal before Allah, unequal before man? : negotiating gender hierarchies in Islam and international law." Thesis, University of Hull, 1998. http://hydra.hull.ac.uk/resources/hull:3876.

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This study engages in a conceptual analysis of human rights in Islam and international law, and the application of this analytical discourse to explore the nature of women's human rights in the Islamic tradition. It has been argued that women's human rights in Islam are not entirely irreconcilable with current formulations of international human rights instruments emanating from the United Nations. The basic premise of the argument stems from a recognition that the Islamic legal tradition is not a monolithic entity. On the basis of its main sources, namely the Quran, Hadith, Ijma and Qiyas, Islamic law lends itself to a variety of interpretations that have far reaching implications for women's human rights in Islam. (Part I)A further factor raised in this study is the disparity between the theoretical perspectives on women's human rights, and, its application to Muslim jurisdictions determined by elements of cultural practices, socio-economic realities and political expediencies on the part of governments. The present study uses the example of Pakistan to demonstrate the divergence between theory and practice of Islamic law in these jurisdictions. The concept of what has been termed an emerging 'operative' Islamic law, consisting of a combination of elements including principles of Islamic law, secular codes of law and popular custom and usage has also been introduced. (Part II)Part III of the thesis is devoted to an evaluation of the development of the international norm of non-discrimination on the basis of sex and some 'Islamic' human rights documents affecting women's human rights. The analysis provides an insight into the response of Muslim States to international human rights instruments affecting women through a discussion in the light of reservations to the Women's Convention. The study concludes by posing the question whether a move towards convergence between international and Islamic schemes of women's human rights is discernible or not.

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Milby, Katherine A. "The making of an image the narrative form of Ibn Ishaq's Sirat rasul Allah /." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-11142008-212230/.

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Thesis (M.A.)--Georgia State University, 2008.
Title from file title page. Timothy Renick, committee chair; Kathryn McClymond, Isa Blumi, committee members. Description based on contents viewed Sept. 28, 2009. Includes bibliographical references (p. 53-56).

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Ercolanelli, Luisamaria <1980&gt. "Il ruolo del teatro di Sa’d Allah Wannus nel panorama del mondo arabo contemporaneo." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2008. http://amsdottorato.unibo.it/1119/.

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INTRODUZIONE. Presentazione della ricerca e del metedo seguito per realizzarla. CAPITOLO PRIMO. Il contesto storico, politico e sociale di riferimento. - Storia della Siria, - La Siria politica e il conflitto israelo-palestinese - La società siriana: multiculturalismo, tradizione, islam. - Teatro e letteratura in Siria, e nel Bilad AlSham. CAPITOLO SECONDO. I testi. Traduzione integrale di due opere teatrali di Sa’d Allah Wannus. Breve presentazione. - “ Riti di segni e trasformazioni.”, (tukus al-isharat wa-l-tahawwulat), 1994. Il dramma si svolge nella Damasco del XIX secolo, dove un affare di morale e buon costume è il punto di partenza per la metamorfosi dei suoi protagonisti, mettendo a nudo le riflessioni, i desideri più intimi, le contraddizioni e le angosce di una società in crisi. Interessante l’analisi delle figure femminili di questa piece, le loro scelte, il loro ruolo nella società e soprattutto la presa di coscienza delle loro posizioni. - “ I giorni ubriachi.” , (Alayyam Almakhmura), 1997. Il ritratto di una famiglia siriana degli anni trenta. Due genitori, quattro figli, e un nipote che a distanza di anni decide di ripercorrere e raccontarci le loro storie.Una madre che vive tormentata dal suo spettro e che decide di abbandonare la propria famiglia e i propri figli per seguire un altro uomo. Un padre che tiene con violenza le redini delle proprie relazioni, e che rifiuta l’occidente in tutte le sue forme per restare aggrappato alle proprie tradizioni. Un figlio che sceglie l’ordine e la carriera militare, e che, incapace di risolvere il suo rapporto di dipendenza dalla madre, e di risolvere il conflitto tra la legge e un affetto quasi morboso, sceglie di suicidarsi. Un figlio che sceglie la via della perdizione, delle droghe, del furto e degli affari illegali, e che va incontro al successo e alla ricchezza... CAPITOLO TERZO. Biografia di Sa’d Allah Wannus, presentazione delle sue opere principali. Sa’d Allah Wannus (1941 – 1997) è sicuramente uno dei principali protagonisti nell’ambito del teatro arabo contemporaneo. Scrittore, critico, drammaturgo, riformatore, uomo impegnato politicamente, e infine essere umano nella lotta tra la vita e la morte (muore a 56 anni per tumore, dopo un lungo periodo di degenza). Mio intento è quello di analizzare l’opera di quest’autore, attraverso i suoi numerosi scritti e piece teatrali (purtroppo al giorno d’oggi ancora quasi interamente non tradotte dall’arabo), fino ad arrivare, attraverso queste, ad una lettura della società araba contemporanea, e al ruolo che il teatro assume al suo interno. Vita e opere di Sa’ad Allah Wannus. Nasce in Siria nel 1941 in un piccolo villaggio vicino alla città di Tartous, sulla costa mediterranea. Dopo aver terminato gli studi superiori, nel 1959, parte per Il Cairo (Egitto), per studiare giornalismo e letteratura. Rientra a Damasco nel 1964, lavorando al tempo stesso come funzionario al ministero della cultura e come redattore o giornalista in alcune riviste e quotidiani siriani. Nel 1966 parte per Parigi, dove studierà con Jean-Louis Barrault, e dove farà la conoscenza delle tendenze del teatro contemporaneo. Ha l’occasione di incontrare scrittori e critici importanti come Jean Genet e Bernard Dort, nonché di conoscere le teorie sul teatro di Brech e di Piscator, dai quali sarà chiaramente influenzato. In questi anni, e soprattutto in seguito agli avvenimenti del Maggio 1968, si sviluppa in modo determinante la sua coscienza politica, e sono questi gli anni in cui compone alcune tra le sue piece più importanti, come: Serata di gala per il 5 giugno (haflat samar min ajl khamsa huzayran) nel 1968, L’elefante, oh re del tempo! (al-fil, ya malik al-zaman!) 1969, Le avventure della testa del Mamelucco Jaber (Meghamarat ra’s al-mamluk Jabiir) 1970, Una serata con Abu-Khalil al- Qabbani (Sahra ma’a Abi Khalil Al-Qabbani) 1972, Il re è il re (al-malik uwa al-malik) 1977. Parallelamente porta avanti una intensa attività artistica e intellettuale. Soggiorna di nuovo in Francia e a Weimar, per portare a termine la sua formazione teatrale, fonda il Festival di teatro di Damasco, traduce e mette in scena numerosi spettacoli, scrive e pubblica numerosi articoli e una importante serie di studi sul teatro, intitolata: Manifesto per un nuovo teatro arabo (bayanat limasrah ‘arabi jadid) (1970). Scrive in numerose riviste e giornali e fonda la rivista La vita teatrale (al-hayyat al-masrahiyya), del quale sarà capo redattore. La visita del presidente egiziano Anouar Sadat a Gerusalemme nel 1977 e gli accordi di Camp David l’anno seguente, lo gettano in una profonda depressione. E’ l’inizio di un lungo periodo di silenzio e di smarrimento. Ritornerà a scrivere solamente nel 1989, con l’inizio della prima Intifada palestinese, scrive allora una piece teatrale intitolata Lo stupro (al-ightisab), dove presenta un’analisi della struttura dell’elite al potere in Israele. Questo testo apre una nuova epoca creativa, durante la quale Wannus compone alcuni testi molto importanti, nonostante la malattia e il cancro che gli viene diagnosticato nel 1992. Tra questi le pieces Miniature storiche (munamnamat tarakhiyya), nel 1993, e Rituali per una metamorfosi (tukus al-isharat wa-l-tahawwulat), nel 1994 e A proposito della memoria e della morte (‘an al-dhakira wa-l-mawt) nel 1996, una sua ultima opera in cui sono raccolti dei racconti, drammi brevi e una lunga meditazione sulla malattia e la morte. Nel 1997 l’UNESCO gli chiede di redigere il messaggio per la Giornata Mondiale del Teatro, che si tiene ogni anno il 27 marzo. Nel 1997, poche settimane prima della sua scomparsa, realizza insieme ad Omar Almiralay il film documentario Il y a tant de choses a reconter, una intervista in cui Wannus parla della sua opera, e del conflitto Israelo-Palestinese. Muore a 56 anni, il 15 maggio 1997, per un’amara coincidenza proprio il giorno anniversario della creazione di Israele. Wannus drammaturgo engagè: l’importanza del conflitto israelo palestinese nella sua opera. Un’analisi dell’influenza e dell’importanza che le opere di Wannus hanno avuto nel seno della società araba, e soprattutto il suo impegno costante nell’uso del teatro come mezzo per la presa di coscienza del pubblico dei problemi della società contemporanea. Punto cardine dell’opera di Wannus, il conflitto israelo palestinese, e il tentativo costante in alcune sue opere di analizzarne le cause, le strutture, le parti, i giochi di potere. E’ il simbolo di tutta la generazione di Wannus, e delle successive. Analisi delle illusioni e dei miti che la società araba ripropone e che Wannus ha cercato più volte di mettere a nudo. La lotta contro le ipocrisie dei governi, e il tentativo di far prendere coscienza alla società araba del suo ruolo, e delle conseguenze delle sue azioni. L’individuo, la famiglia, la società ... il teatro. Distruggere le apparenze per mettere a nudo l’essere umano nella sua fragilità. CONCLUSIONI. APPENDICE: Intervista con Marie Elias BIBLIOGRAFIA.

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Ul-Allah, Sami [Verfasser]. "Towards a water and nutrient efficient forage production in semi-arid region / Sami Ul-Allah." Kassel : Kassel University Press, 2014. http://d-nb.info/1065316941/34.

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29

Hassabo, Ahmed Gomaa Abd Allah [Verfasser]. "Synthesis and deposition of functional nano-materials on natural fibres / Ahmed Gomaa Abd Allah Hassabo." Aachen : Hochschulbibliothek der Rheinisch-Westfälischen Technischen Hochschule Aachen, 2011. http://d-nb.info/1018201718/34.

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30

Karaoglu, Seyda Nur. "A Definition of Islamophobia in Etienne Dinet's The Pilgrimage to the Sacred House of Allah." Thesis, The George Washington University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10815634.

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Several sources date the first use of the term islamophobie, the original French version of 'Islamophobia' back to the early 20^th century, when scholars Étienne Dinet and Sliman Ben Ibrahim used it in their book The Orient Seen From the Occident.

Born in 1861, Étienne Nasreddine Dinet was a French painter who spent many years in Algeria and later converted to Islam. Dinet believed that, amity between Europe and Islam would guarantee peace in the world and committed great efforts to this cause. Shortly before his death in 1929, Dinet completed the ?ajj, the Muslim pilgrimage, and counted his observations on the Muslim faith and Europe’s hostility towards the religion in a travelogue, The Pilgrimage to the Sacred House of Allah. Dinet's book presented one of the first detailed depictions of the phenomenon of Islamophobia in history.

Dinet's definition of Islamophobia is often dismissed from contemporary academic literature on the subject. This research project, however, argues that the painter's representation of Islamophobia presents many common themes with modern uses of the word.

This thesis first positions Dinet's ?ajj travelogue in relation with other European travelogues of the era. Then, Dinet's definition of Islamophobia and his depiction of European hostility towards Islam in his work The Pilgrimage to the Sacred House of Allah are examined. Finally, Dinet's representation of Islamophobia is compared with modern uses of the term and contemporary understandings of the phenomenon.

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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.

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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
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

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Haghgoo, Hojjat Allah [Verfasser]. "Immediate early gene expression in the rat accessory olfactory system in social recognition / Hojjat Allah Haghgoo." Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2009. http://d-nb.info/1023497263/34.

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33

Gng, Aloysius. "In the Name of God:The Legitimation Strategies on the use of Allah in the Malaysian Media." Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-230006.

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Barakat-Saad, Abir. "Le thème du pouvoir dans le théâtre arabe, notamment chez le dramaturge syrien Saad Allah Wannous." Paris, EHESS, 1994. http://www.theses.fr/1994EHES0309.

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Ce travail a pour but d'etudier le theatre politique arabe a partir d'un angle precis (le theme du pouvoir) qui nous a semble l'orienter d'une facon significative. Nous l'avons consacre a saad allah wannous, dramaturge syrien contemporain dont le rayonnement est incontestable dans tout l'orient arabe. Notre etude s'articule en deux parties; la premier s'attache a retracer l'evolution des rapports entre le theatre politique arabe et le pouvoir et met notamment l'accent sur l'oeuvre de wannous anterieurement a 1967, date qui, on le s ait, marque une rupture profonde dans la culture arabe contemporaine. La seconde partie aborde de facon plus detaillee l e theme du pouvoir illustre par l'analyse de la production de l'auteur depuis cette date: "une soiree de gala pour le 5 juin", "l'aventure de la tete du mamelouk jaber", "une soiree avec abou khali al-qabbani", "le roi c'est le roi". A travers l'analyse de l'oeuvre de saad allah wannous, nous avons pris contact avec un univers singulier et un theatre engage incitant au changement et innovant dans le theatre arabe, fonde sur des techniques nouvelles revolutionnant les formes theatrales
The object of this thesis is to study the arabic political theatre, from a precise angle, that being the theme of power which plays a very significant role. This thesis is devoted to the syrian contempory dramatist, saad allah wannous, whose work is reknowned in every arabic nation. This thesis is divided into two parts; the first part showing the developement of the relationships between the theme of power and the arabic political thatre, emphasising wannous's work upto 1967, the year which marks the rupture in contemporary arabic culture. The second part deals explicitly with wannou's work after 1967. The theme of power is illustrated from the following plays : "a gala for the 5th june"; "the adventure of mamlouk jaber's head"; "a night with abou khalil alkabbani"; "the king, it's the king". Wannous's work exposes us to a special engaging world, to theatre which innovates change, by using revolutionary technics in the arabic theatre

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Björnstad, Amanda. ""Sjung Rama, Sjung Allah" : Interreligiöst deltagande av manliga muslimska musiker i hinduiska religiösa sammanhang i Indien." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-64586.

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The purpose of this study is to examine interreligious participation for male Muslim musicians in Hindu religious context. Data for this study is collected by qualitative interviews on the previously mentioned Muslims. These interviews where performed in India, Varanasi. The collected data is analyzed through four perspectives on interreligious participation. The results show how the participation can be understood. It also shows through which of the four perspectives, which this papers theory rests on, can be used to understand how the musicians explain their participation. The four perspectives are; the participation perspective, the cultural perspective, the practitioner’s perspective and the no perspective, that enlightens the understanding of this particular interreligious participation. The result shows that a combination of the four perspectives is used to best understand the answers for the study questions. By discussing three major themes that correlates with the study question it became apparent that a combination of the different perspectives was the way to understand it. The first theme; music or faith had a majority of the use of the practitioner’s perspective. The other theme; the contact to God, shows more of a combination where the three first perspectives are dominant. The final theme: Music as a religion, is mostly a combination of the no perspective and the practitioner’s perspective. What can be said from those findings are that all of the perspectives are needed to understand how the musicians claim to experience and feel about their interreligious participation, although some of the perspectives are more used than others.

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Oussadou, Aomar. "Residential satisfaction in the new urban housing projects in Algeria : a case study of Ain-Allah, Algiers." Thesis, University of Nottingham, 1988. http://eprints.nottingham.ac.uk/11402/.

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During the last few decades most developing countries have experienced a rapid growth in population which has resulted in rapid urbanisation in the form of new towns and an expansion of existing towns, coupled with an increasing dependance upon developed countries for the implementation of the new housing programmes. In Algeria, since Independance the problems of the high population growth and the rural-urban migration have led to a rapid growth of cities and towns. Since 1975 the Algerian government has been executing numerous housing programmes named ZHUN's (Zones d' Habitat Urbaines Nouvelles), the main objective being to build as many dwellings as possible in the shortest possible period of time to reduce the housing deficit. This policy has led to the construction of many new housing projects, consisting of stereotype "international style" buildings, very often built by foreign contractors with little appreciation of the life styles and requirements of the local people. This study is, in general, concerned with the effects of the problems of the new social and physical environments on the residents' level of satisfaction with the housing projects. The main objective of this study is to suggest a set of guidelines, or a development programme, for designing new urban housing projects which fulfill the requirements of the different socio-economic groups of residents and which will increase their level of satisfaction. The case study (Ain-Allah) is one of nine new housing projects (ZHUN's) in Algiers, some of which are still being constructed. The case study has similar physical features to those of the majority of the ZHUN's. With regard to its social structure, however, it is occupied by residents with different social characteristics and backgrounds. The ZHUN's are generally occupied by people from the colonial areas, but residents in Ain-Allah are composed of two distinct groups; those who moved from the traditional area of Algiers (the Casbah) and those who moved from the Western style areas (Colonial areas). These two groups did not only move from two different physical settings, but they also have different socio-economic characteristics. The case study is representative of most social and physical features of the ZHUN's, as discussed in greater detail in the next chapter. In addition, it provides the opportunity to examine how different social groups react to the same physical environment. Findings reveal that satisfaction with the new project is influenced by residents' previous experience. Residents originating from a traditional setting (Casbah) tend to evaluate their new environment mainly by the cohesion and level of friendship between neighbours, whilst those from the western style (colonial) areas tend to attribute more importance to quality of the physical environment. When planning a new project, emphasis should not only be placed on the spatial organisation of the built form, but also on the selection of the residents and their level of homogeneity. Many researchers have argued that outdoor common spaces provide the opportunity for social contacts between residents, which in turn, encourage the process of friendship formation between them. In this research, however, findings show that the arrangement of the new buildings around large common outdoor spaces with direct visual contact affected the level of privacy of the flats. This has, consequently, hindered residents' familiar outdoor social activities and slowed down the rate of friendship formation between them. On account of the Islamic culture, based on segregation between males and females, spaces used by men (outdoor open spaces) should not be in direct visual contact with the flats which are mainly used by women, in particular housewives. The process of friendship formation is also found to be much more rapid between neighbours who originated from the same area than between those who moved as strangers and did not work together. The latter required longer for integration to the new community. Also, people working together make friends more quickly than those who do not. It is also found that the new built form affects the rate of friendship formation. Proximity of the new flats and sharing the same landing, staircases and building access encourage social contacts between residents. A comparison between a housing cluster (cluster three) occupied by heterogeneous groups (Casbah and colonial areas) and two clusters (clusters one and two) occupied only by homogeneous groups (cluster one occupied by people from the Casbah and cluster two by people from colonial areas) revealed that friendliness, but not necessarily friendship, existed between heterogeneous residents living in the same cluster (cluster three). It was also found that physical proximity between homogeneous residents (in both clusters one and two) promoted friendship formation between them. However, findings show that no social relationships existed between the two heterogeneous groups living separately (clusters one and two). To promote friendliness between heterogeneous residents and friendship between homogenous residents, this research suggests that when allocating the flats, buildings should be occupied by homogenous residents, and basic housing units by heterogenous residents. Findings also reveal that satisfaction with the outdoor spatial organisation is related to the function of the outdoor spaces. For example, when comparing levels of satisfaction with outdoor common spaces in a basic housing unit composed of residential buildings and a basic housing unit with facilities at the ground floor of its buildings, it was found that a higher number of people in the former were satisfied. The common space in the basic housing unit with facilities was transformed from a quiet semi-public space for local residents to a public space where people from all parts of the project come to do their shopping. This resulted in both a loss of privacy and noise disturbance. According to the literature, the size of a housing area, or the catchment area, is determined by the location of the primary school and shops. It suggests that these facilities should not be located at more than 5 to 7 minutes' walking distance (around 500m) from the furthest dwelling. In this research, however, it is found that the majority of people living at less than 10 minutes' walking distance (650m to 700m) from these facilities were satisfied with their location. The new projects can, therefore, have a larger catchment area than those proposed by the literature and the CNERU. Findings also suggest that it is more economical and satisfactory to locate the new housing projects as close as possible to existing commercial centres. This would not only reduce the cost of connecting a new project to water, gas, electricity and sewage systems, but would also ease the use of the facilities of the nearby commercial centre(s) by the new residents. Finally, specific measures are recommended for planning and designing new urban housing projects. It is necessary to provide an environment which allows easy integration to the new community, and with which residents can identify and be satisfied. This is possible to achieve by understanding the socio-economic and cultural characteristics of the residents, by housing these residents in such a way as to encourage friendship formation between them, and by providing a new built form which fulfills the requirements of the residents and which does not hinder their familiar social activities.

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Bakatuinamina, Bulabubi Sebastien. "When an African Muslim says 'Allah' The significance of the African worldview in shaping Islam in Africa." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503125.

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Sambur, Bilal. "Prayer in the psychology of religion with special reference to Al-Ghazali,Ibn 'Ata' Allah and Iqbal." Thesis, University of Birmingham, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496014.

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Prayer is the central way of communication between God and the human being, which involves man's thoughts, emotions, and acts. It is the whole expression of the individual in the presence of God. The core aspects of one's religiosity appear in prayer, which is perceived as one of the main subjects of the psychology of religion. In this study, we have three aims: firstly, we want to explore the main psychological approaches to prayer in the psychology of religion. Secondly, we aim to examine main Muslim approaches to prayer. Thirdly, we want to compare Western and Muslim psychological approaches to prayer. To achieve our first aim, the first part of our study deals with Western psychological views of prayer. We chose to examine the views of four prominent Western psychologists. In the first chapter, the views of Francis Galton and William James on prayer have been examined. The main issues of this chapter are the question of objective efficacy of prayer, and experiential and pragmatic dimensions of prayer. In the second chapter, Friedrich Heiler's and James Bissett Pratt's approaches are studied. By doing this, we explored the historical and psychological development of prayer and its subjective effects on human life. The second part of our study deals with three Muslim approaches to prayer. In the first chapter of the second part, Al-Ghazali's views are studied as a classical approach in Muslim thought. In the second chapter, Ibn 'Ald' Allah's ideas of prayer as a Sufi approach, and in the third chapter, Muhammad Iqbal's views on prayer are examined as a modem Muslim approach. In the concluding chapter of the thesis, we compare the views of four Western psychologists, whose views are examined in the first part, with the three Muslim approaches.

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Seffadj, Zine-Eddine. "Les quartiers d’Alger pendant la période ottomane : organisation urbaine et architecturale du quartier Hwanat Sidi 'abd Allah." Paris 4, 1995. http://www.theses.fr/1995PA040040.

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La dialectique ville-quartier a fait l'objet de recherches récentes entreprises sous des angles divers mais aboutissant à des conclusions convergentes, impliquant la nécessité d'une réévaluation globale. Concernant Alger, nombreuses sont les études qui abordent l'histoire de l'urbanisme de cette ville à partir de celle de ces grands édifices, mais les quartiers en tant qu'entité urbaine n'ont jamais fait l'objet de travaux spécifiques. Les études urbanistiques les plus approfondies sont consacrées à l'époque ottomane, lorsque Alger a été érigée en capitale du Maghreb al-Awsat. L'importante urbanisation de la ville pendant cette période de quatre siècles (XVIe-XIXe siècle) a engendré la multiplication et la subdivision des quartiers, entrainant des mutations du tissu urbain
The dialectics of city and quarters has been the subject of recent researches, undertaken under various aspects, but leading to convergent conclusions, which imply the necessity of a global revaluation. Concerning Algiers, many are the studies that apprehend the urbanistic history of the city through its main buildings, whereas the quarters as urban entities have never been the subject of specific studies. The most thorough of urbanistic studies are focused on the ottoman period, when Algiers was set up as the capital of Maghreb al-Awsat. The important urbanisation of the city during this four centuries period (16th to 19th) generated a multiplication and subdivision of quarters, thus leading to transformations of the urban tissues

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Lhioui, Zohra. ""La Modification" de Michel Butor et "Najmat ugustus", "L'Etoile d'août" de Sun Allah Ibrahim essai de lecture croisée." Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb375991800.

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Lhioui, Zohra. "La modification de michel butor et najmat ugustus, "l'etoile d'aout" de sun allah ibrahim : essai de lecture croisee." Paris 3, 1986. http://www.theses.fr/1986PA030072.

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Il s'agit dans ce travail de la comparaison de deux romans, la modification de michel butor (1957) et najmat ugustus, "l'etoile d'aout" de sun allah ibrahim (1976), auteur egyptien contemporain. Les deux romans presentent quelques affinites aussi bien au niveau des procedes narratifs utilises dans les deux textes qu'au niveau de certains themes. Les chapitres ii, iii et iv : "le narrateur personnage-principal", "la creation de l'effet de reel" et "le voyage et la structure spatio-temporelle" abordent les trois points essentiels communs aux deux romans tout en soulignant la presence de variantes chaque fois qu'il le faut. Les deux romans sont comparables sans pour autant que l'un soit reductible a l'autre ; chacun possede son propre systeme de fonctionnement et de signifiance. Cette etude est a inscrire dans le cadre des etudes de litterature generale et comparee dont le souci est de confronter deux textes de deux cultures differentes. Ces etudes sont susceptibles de relever et de degager les universaux qui rapprochent les litteratures de differents pays
This work is a comparison between two novels : the modification (1957) by michel butor and najmat ugustus, "the star of augustus" (1976) by sun allah ibrahim, contempory egyptian autor. The two novels show some similarities in their narrative procedures as wel as in some of their themes. The chapters ii, iii and iv : "the narrator principal character" "the creation of the real" and "the journey and the structure in space and time" treat of the thres essential common points while emphasizing the presence of variants, anytime nessary. The two novels can be comparad but still be restricted to one another; each has its own system of functioning and significance. This study belongs to the studies on general and compared litterature, the goal of wich is the confront two texts of two different cultures. These studies are likely to point out and to find convergences which bring together the litteratures of different countries

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Ben, Abdallah Alaeddine. ""Énoncé de l'errance et errance de l'énonciation dans les romans de Tahar Ben Jelloun, Abdelkébir Khatibi, Ahmadou Kourouma et Pius Ngandu Nkashama"." Doctoral thesis, Université Laval, 2009. http://hdl.handle.net/20.500.11794/20835.

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À la lecture de certains romans de l'Afrique francophone, nous avons observé une prédilection pour la notion de l'errance comme tension vers un ailleurs géographique et surtout imaginaire qui caractérise l'hexis et l'éthos des protagonistes. Dans ce sens, notre corpus, constitué de La prière de l'absent et Partir de Tahar Ben Jelloun, Pèlerinage d'un artiste amoureux d'Abdelkébir Khatibi, Allah n'est pas obligé d'Ahmadou Kourouma, Les étoiles écrasées de Pius Ngandu Nkashama et un corpus secondaire des mêmes auteurs, nous paraît assez représentatif de cette errance. Le style d'écriture de ces romans semble se soumettre à la même esthétique, celle de l'éclatement diégétique et narratif. Tous ces romans illustrent pertinemment le déploiement discursif de l'errance. À travers les pérégrinations géographiques et les divagations se profile un tiraillement, une tension qui tenaille les protagonistes errants. Entre parcours chaotique et aspiration à un ailleurs meilleur, les personnages n'ont devant eux qu'une solution, errer. L'errance, telle qu'elle se donne à lire dans ces romans, dénote clairement le parcours chaotique du protagoniste et reflète son état d'esprit qui, dans son vagabondage et son perpétuel déplacement, se laisse aller à une imagination débridée. Cette errance contamine l'énonciation et introduit une déconstruction textuelle sur les plans narratif et énonciatif. Notre lecture du texte repose sur la sociologie institutionnelle, d'une part, et sur la théorie de l'énonciation, de l'autre. Cette démarche dévoile l'interaction entre le statut social des écrivains et les postures discursives investies dans l'énoncé de leurs textes. Il est ainsi facile de saisir les choix rhétoriques et les stratégies discursives de l'auteur où la notion de l' errance se décline sur les procédés poétiques, mais aussi sur un imaginaire éclaté.

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Ashraf, Sherif Sherif Habiba. "Travailler la communauté, dire le sens : mobilisations chiites au Yémen et Bahreïn : Ansâr Allah et al-Wifâq, 2000-2017." Thesis, Aix-Marseille, 2019. http://www.theses.fr/2019AIXM0031.

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L’objet de cette thèse vise à apporter des éléments de réponse à une question de départ simple : comment un acteur collectif parvient-il à politiser une communauté en la restructurant sur des bases « confessionnelles » et pourquoi ? Autrement dit, comment les processus de construction communautaire s’élaborent-ils et se négocient-ils entre société et État ? Pour ce faire, nous avons choisi le Yémen et le Bahrein comme terrains d’étude privilégiés. Il s’agit alors de comprendre dans quelles mesures le fait communautaire chiite, de référence dans ces deux États, est porté par deux acteurs principaux - respectivement Ansâr Allah au Yémen et al-Wifâq à Bahrein. Nous établissons que la dynamique communautaire suit trois phases successives. La première phase (fin des années 1990-2011) correspond au processus de communalisation par les leaders des deux mouvements étudiés. La deuxième phase (2011-2014) correspond à la consolidation du processus de communalisation engagé par Ansâr Allah et al-Wifâq. Nous verrons comment le moment des révoltes arabes est devenu un moment assurant la re-configuration et le renforcement du processus de communalisation sujet de notre analyse. Enfin, la troisième phase (2014-2017) illustre la prise de contrôle de la communauté par les deux mouvements en question. Pour comprendre la succession de ces trois phases ; un plan chronologique composé de trois parties correspondant à ces phases esquissées était le mieux adapté à notre recherche
The purpose of this study is to explore how and why does a collective actor manage to politicize and restructure a "sectarian" community. How the processes of community formation are built, maintained and negotiated between society and state? To answer this question, we privileged Yemen and Bahrain as case studies. The present work considers, rather than communities, the process of community formation. It is then necessary to understand to what extent the Shiite movement and the practical processes of community formation were maintained by two principal actors, Ansâr Allah in Yemen et al-Wifâq in Bahrain. Our research is drawn up in three successive phases. The first one (1990-2011) explains the community-building and the processes of community formation by the leaders of the two movements. The second phase (2011-2014) corresponds to the consolidation of the process of communalization initiated by Ansâr Allah and al-Wifâq. We analyzed how the « Arab uprisings » have become a moment ensuring the reconfiguration and reinforcement of the process of communalization, subject of our study. Finally, the third phase (2014-2017) illustrates the community control by the two movements in question. To understand the succession of these three phases, a chronological plan was the most adapted to our research. Based on this observation/assumption, we analyzed how Ansâr Allah in Yemen and al-Wifâq in Bahrain have politically and socially reconstructed the Shiite community, to the point of succeeding in posing as the representatives of this sectarian community

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Machado, Ana Filipa Sérgio Romão. "Fotografia e espaço de (encen)acção do real. Para uma leitura da obra Women of Allah, de Shirin Neshat." Master's thesis, Faculdade de Ciências Sociais e Humanas, Universidade Nova de Lisboa, 2011. http://hdl.handle.net/10362/6973.

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Dissertação de Mestrado em Ciências da Comunicação Variante de Cultura Contemporânea e Novas Tecnologias
O carácter imediato e mecânico da fotografia confere-lhe um estatuto que, desde o início, a sustenta como apodíctica prova de verosimilhança com o real. Da automaticidade e ausência de intervenção humana decorrem, precisamente, os pilares onde assentou a sua implementação no século XIX. Este primeiro entendimento da fotografia sustentado pela naturalidade mimética será, mais tarde, confrontado com um quadro de pensamento que defende o carácter fortemente codificado do medium. A fotografia estaria, assim, impregnada da sua circunstância e por ela condicionada. Uma terceira linha de pensamento recupera o intransponível laço com o referente estando consciente de que, a partir do momento que a imagem é feita, está imbuída de códigos que nunca mais a abandonarão. O fascínio do homem pela representação de si mesmo e do outro não é recente. A necessidade de representação e, particularmente, a autorepresentação, é sintoma de uma presença no mundo e corresponde à constatação do hiato sentido pelo próprio ser humano dada a sua condição de ser finito. O rosto e o corpo surgem como lugares de constante inquirição e campo de trabalho por excelência. Os retratos mantêm viva a presença do referente, mesmo quando este está ausente ou morto. A ausência é colmatada pela imagem. A fotografia envia-nos, automaticamente, para uma realidade exterior e anterior, permitindo ao sujeito voltar a re-ver(-se). Embora, comummente, ainda esteja instituído um entendimento da fotografia indexado à promessa de relação privilegiada com o real, o sentido da imagem fotográfica tem sofrido alterações na sociedade contemporânea, e, nomeadamente, nos circuitos artísticos. A artista iraniana Shirin Neshat, na obra Women of Allah, socorre-se da fotografia, precisamente, pelas suas características de proximidade com o real, utilizando o medium fotográfico como espaço de encenação e ficção desse mesmo real.

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Sayuti, Najmah. "The concept of Allah as the highest God in pre-Islamic Arabia, a study of pre-Islamic Arabic religious poetry." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64191.pdf.

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Lipton, G. A. Ernst Carl W. "Muhibb Allah Ilahabadi's The equivalence between giving and receiving Avicennan Neoplatonism and the School of Ibn Arabi in South Asia /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2007. http://dc.lib.unc.edu/u?/etd,877.

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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2007.
Title from electronic title page (viewed Dec. 18, 2007). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.

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Petsani, Maria. "The Dhabih Allah as metaphor for self-submission : a critical reassessment of the sacrifice narrative in Q.37:99-113." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/1978/.

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Nepstad, Bendixsen Synnøve Kristine. ""C'est comme si on envoyait des textos à Allah" : les jeunes femmes musulmanes se forgent une identité religieuse à Berlin." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0424.

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Cette thèse présente une étude de cas empirique reliée à la manière par laquelle les jeunes femmes musulmanes à Berlin créent leur propre identité religieuse au moyen de leur participation active au sein de l'une des nombreuses organisations religieuses dans les villes européennes contemporaines, se partageant ainsi entre l'autonomie et l'identité de groupe. Cette thèse examine la manière par laquelle les jeunes femmes musulmanes qui participent à cette organisation religieuse cherchent à mener une vie dévouée dans le contexte d'une politisation accrue des 'musulmans' et au sein d'un milieu où règne la défiance, ce qui remet en question le comportement, la 'solidarité', et la 'loyauté' des musulmans en Europe. J'examinerai le processus complexe et continue qui pousse les individus à se (re)positionner par rapport à leur propre perception du 'vrai' et du 'faux', et à celle de leur groupe; notamment comment l'identité religieuse se forme au niveau du groupe et au niveau individuel. Les jeunes reflètent une 'vision de modernité' différente de celle des modèles occidentaux. Dans le cadre de ce processus, les jeunes créent une culture berlinoise religieuse de jeunes spécifique au 21ème siècle qui devient de plus en plus visible sur la scène publique et qui permet aux jeunes de se positionner vis-à-vis de leur champ ethnique, de leurs homologues, de leur famille et des autres jeunes. Plusieurs jeunes considèrent que leur obligation religieuse consiste à changer le point de vue négatif que l'on porte à l'Islam et aux 'musulmans' en Europe. Les conséquences de cette responsabilité sur 'les techniques de soi' des jeunes ne peuvent pas être surestimées. La pression sociale exercée par l'individu, ses homologues, et les autres musulmans poussent ainsi l'individu à devenir un 'bon musulman', tel qu'il est définit dans le discours islamique au sein d'un contexte socio-historique défini
This thesis is an ethnographic analysis of a group of young Muslim females who are participating in a religious organisation in Berlin that is part of the contemporary Islamic resurgence. In this religious organisation, youth mostly with migration background are engaged in studying Islamic scriptures, learning social practices and body comportments that are considered as essential in crafting a religious self. The study is concerned with how young people learn to live out Islam in a religious 'faith community' and how religious identification is constructed, formed and negotiated at a group level. Through ethnographic description, the everyday life of young Muslims living in Berlin, their struggles, challenges, desires and motivations, are presented within a framework of understanding of the interrelationship between the youth's individual religiosity and that of a wider religious group, in addition to how a religious identification is a creative process, continuously being crafted within social spaces and structures. The process of developing a Muslim identity or the crafting of a religious self is examined by looking at the urban sphere in which the youth play out their religious identity; how the teaching of specific body comportments together with forming a religiously oriented ethos and frame of mind take place; the symbols of community where focus is drawn on the formation of a religious female youth culture and how the practice of veiling should be understood as not only an individual choice of action, but also a group oriented practice. The focus on being a 'correct' Muslim and the felt need to improve the stained image of Islam and Muslims in Europe and to represent Islam 'correctly' bring forth social pressure from themselves, from their peers and from the anonymous Muslim population on how the youth should behave in the public sphere

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Hopp, Magdalene. "Darstellung des Bräutejahres im Brüderhaus Tabor als Modell der Zurüstung und Ausbildung zukünftiger Predigerfrauen The equipping and training of future ministers' wives within the Obliged Brotherhood "Tabor" in Marburg/Germany /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Thesis (M.A.)--Trinity Evangelical Divinity School, 1993.
English abstract. T.p. and leaves iii-viii appear twice at the beginning of the microfiche. Includes bibliographical references (leaves 160-164).

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Shah, Bulbul. "A Fatimid approach to the interpretation of the Qur’ān : al-Mu’ayyad fi’l-Dīn al-Shīrāzī." Thesis, SOAS, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.561275.

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Dissertations / Theses on the topic 'Allah is not obliged'

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