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Mesīḥī, Mengi Mine. "Mesı̂hı̂ dı̂vânı." Ankara : Türk Tarih Kurumu Basımevi, 1995. http://books.google.com/books?id=mx9kAAAAMAAJ.
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Originally presented as author's Thesis (doctoral)--Edinburg University, 1969.At head of title: Atatürk Kültür, Dil ve Tarih Yüksek Kurumu. "94.06.Y.0143-74"--P. [3] of cover. Includes bibliographical references (p. [17]-18).
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Liboiron, Paul Adrien. "The transformation of plot in the couplet of the Urdu Ghazal : an examination of narrative." Thesis, University of British Columbia, 1989. http://hdl.handle.net/2429/30140.
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This thesis examines a selection of verses taken from the Urdu divan of Mirza Asadullah Khan Ghalib. Ghalib is considered by many to be the preeminent writer of the classical Urdu ghazal (circa 1750-1850). Although the examination is restricted to Ghalib's verse, the problem it investigates is broader in nature and involves questions which some aspects of the ghazal raise with respect to the reader's involvement. An essential feature of the ghazal form is the fact that, although the ghazal poem consists of a set of couplets, each couplet of a ghazal is itself a complete text with respect to its content The question, then, is "how does the reader become involved in a form limited to two lines of text?" This thesis discusses the question from a narratological perspective: the couplet involves the reader by telling a story.
The narrative of the couplet differs from what one normally thinks of as narrative in that the significance of its plot is derived, not from a series of episodes arranged in chronological order, but from a thematic continuity which links couplet to couplet within the tradition as a whole. The world of the ghazal is inhabited by a few characters, the principal being the lover and the beloved, whose behaviour and attitudes are determined largely by a set of well-defined conventions. The characters who appear in the individual couplet are already familiar from the dramas to which these characters have been subjected in previous readings of other couplets. However, unlike the characters in a traditional novel whose histories connect a great variety of events within a chronological framework, the couplet is extremely limited in term of the number of chronological connections it can establish. The depiction of time in the ghazal is radically different from the often elaborate histories presented in forms such as the novel. The world of the ghazal is merely suggested. Consequently, the reader's role in reconstructing the world of the text is of particular importance in compact forms such as that of the ghazal. The contention of this thesis is that the restrictions imposed by the couplet on plot structure has been compensated for by the cultivation of a narrative style in the ghazal text which often forces the reader to become aware of the process of discovering the drama of the text. The first chapter begins with an introduction to the thesis, and is followed by an introduction to the formal features of the ghazal text and some of the important themes of the tradition. The second chapter presents a review of critical writings in English on the Urdu ghazal. The third chapter presents a discussion of methodology. In this chapter I use Peter Rabinowitz' analysis of the reader's beliefs in my attempt to define what I mean by the reader's involvement in the world of the text. According to Rabinowitz, a fictional work invites its reader to pretend that its plot is a historical account, even though the reader knows that the world of the text is imaginary. To account for the reader's dual role, Rabinowitz divides the reader's beliefs into what he calls the "authorial audience" and the narrative audience." Briefly, the authorial audience can be viewed as the competent reader, the one who possesses the required knowledge to understand the text, to decipher its allusions, but who knows the world of the text is a fiction. The narrative audience sees the fictional text as a description of events that "really" happened. My investigation of the reader's attempt to discover the world of the text is from the point of view of the narrative audience. The third chapter attempts to apply Rabinowitz' views to some general features of the plot structure in the ghazal text. The fourth and final chapter examines the ways in which the ghazal text forces the reader to become aware of the process of discovering the world of the text.Arts, Faculty of
Asian Studies, Department of
Graduate
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Akhir, Noor Shakirah Mat. "Al-Ghazali and soul : comparative context and paradigms." Thesis, University of Leeds, 2000. http://etheses.whiterose.ac.uk/514/.
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This thesis seeks to study in depth the influence of al-Ghazäli's life, in particular his search for true knowledge, on his theories concerning the psychological dispositions of man, and attempts to clarify the distinctive contribution of his psychological ideas to an understanding of the human personality. The first chapter presents a discussion of al-Ghazali's life against the background of the religious milieu of his time. The second chapter examines his al-Mungidh min al-dalil. The third chapter attempts to provide a general outline of al-Ghazäli's teachings and a summary of the approach he adopts in his magnum opus Ihya `ulum al-din. In the fourth chapter, an assessment is made of the theories of soul of three major Greek philosophers; Plato, Aristotle and Plotinus. This is followed by Islamic theories of soul: those found in the Qur'an, those of al-Färäbi and Ibn Sinä, and finally al-Ghazäli's theory of soul. The final chapter examines briefly al-Ghazäli's concept of happiness and attempts to analyse the spiritual dynamic inherent in al-Ghazali's theory of the soul and how this is related to his views on the human personality. While much other research has been done on al-Ghazäli's ideas concerning the psychological dispositions of man, this study attempts to show by detailed argument that al-Ghazli's psychology has distinctive features which declare his originality.
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Alshatti, Mohammad. "L’argumentation dans la pensée d’al-Ghazâlî et d’Ibn Rushd." Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30086.
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La question de la philosophie et de la religion que nous allons traiter ici n’a cessé, depuis le troisième siècle de l’hégire jusqu’à nos jours, de préoccuper les chercheurs de tous bords et de toutes origines. Il ne fait aucun doute que celui qui entreprend une recherche dans ce domaine va devoir faire face à de vraies difficultés. En effet, faire la différence entre les philosophes, les religieux et les théologiens n’est pas chose aisée. La religion et la philosophie sont considérées comme des activités de réflexion qui tentent chacune, avec ardeur et selon sa méthode propre, d’atteindre la vérité. Elles aident l’individu à comprendre les énigmes de la vie, sa complexité, certains secrets qu’elle comporte, et à vivre une vie naturelle.La religion vise à aider ses adeptes à bénéficier de la vie, à composer avec la réalité et ses différents niveaux de complexité, à travers une incitation et de façon consciente. Elle les pousse aussi à considérer cette vie d’ici-bas comme une station avant une autre vie. Quant à la philosophie, elle cherche à aider ses partisans à jouir de la vie en les exhortant à faire face à leurs difficultés croissantes, à développer leurs capacités rationnelles et à pratiquer la contemplation consciente, de même que la réflexion scientifique. Elle ne considère pas que l’homme doive abandonner cette vie pour une vie future promise par la religion. Ainsi, la philosophie peut saisir la vie de manière générale et expliquer ses subtilités, mais elle ne peut pas inventer une société différente des autres, harmonieuse et régie par les mêmes valeurs. La religion se distingue en revanche par sa capacité à créer des sociétés cohérentes qui partagent les mêmes dogmes, les mêmes valeurs et les mêmes traditions qui garantissent l’unité. Ainsi, si la religion vise à établir des sociétés vertueuses, la philosophie n’a pas vocation à bâtir des sociétés se fondant ou non sur des valeurs. Cependant, ni la religion ni la philosophie ou toute autre idéologie sociale ou politique ne peuvent ne pas subir la logique de l’histoire et son évolution permanente. Nous avons étudié cette question chez deux philosophes du cinquième et du sixième siècle de l’hégire, à savoir al-Ghazâlî et Ibn Rushd, du fait que cette époque a été une période charnière dans l’histoire de la philosophie islamique al-Ghazâlî un jurisconsulte, un spécialiste des fondements du droit, un philosophe et un des plus célèbres penseurs de l’islam. Il a vécu dans la deuxième moitié du cinquième siècle de l’hégire c'est-à-dire, durant la période que les historiens qualifient de la troisième époque abbasside. Ibn Rushd, lui aussi, philosophe, médecin jurisconsulte et juge est né en 1126. En effet, il a passé son enfance et une partie de sa jeunesse sous le pouvoir des almoravides, et le reste de sa vie sous la dynastie des almohades. al-Ghazâlî et Ibn Rushd sont deux grandes écoles de pensée qui représentent l’Orient et le Maghreb. Ils ont beaucoup écrit, et grandement contribué à l’évolution de la philosophie islamique, et à la progression du dialogue entre la rationalité et la spiritualité. al-Ghazâlî a critiqué les philosophes sur leurs positions qui étaient en contradiction avec les fondements du dogme islamique, et cela sur des points précis qu’il a exposé dans son ouvrage Tahâfut al-falâsifa. Ces critiques portent, comme il l’indique lui-même, sur les fausses conclusions fondées sur des hypothèses justes et inversement sur des conclusions exactes à partir d’hypothèses fausses. Dans la pensée islamique, certains savants anciens avaient l’habitude de mettre des barrières entre la spiritualité d’al-Ghazâlî et la rationnalité d’Ibn Rushd.Toutefois, nous pensons que cette opposition n’a pas de raison d’être, d’autant plus qu’il est avéré que la rationalité d’Ibn Rushd et la spiritualité d’al-Ghazâlî sont nécessaires et fondamentales pour la recherche de la vérité d’ici bas et celle de l’au-delàThe question of philosophy and religion we are treating here has continuously been preoccupying researchers from all sides and from all backgrounds, since the third century AH until now. There is no doubt that those who undertake research in this area will have to face real difficulties. Indeed, making the difference between the philosophers, the theologians and the religious people is not an easy task. Religion and philosophy are considered reflective activities that attempt both, in their own way, to reach the truth with enthusiasm. They help the individual to understand the riddles of life, its complexity, some secrets it has, and to live a natural life. Religion aims to help its followers to enjoy life, to deal with reality and its different levels of complexity, consciously and through an incentive. It also urges them to consider this earthly life as a station before another life. As for philosophy, it seeks to help its supporters to enjoy life, urging them to cope with their increasing difficulties, to develop their rational capacities and to practise conscious contemplation, as well as scientific thinking. It does not consider that man must give up this life for a future life promised by religion. Thus, philosophy can capture life in general and explain its subtleties, but it cannot invent a society different from others, harmonious and governed by the same values. Religion stands in contrast with its ability to create cohesive societies sharing the same dogma, the same values and the same traditions that ensure unity. Thus, if the religion aims to establish virtuous societies, philosophy is not intended to build societies based on values or not. However, neither religion nor philosophy or any other social or political ideology can avoid undergoing the logic of history and its constant evolution. We studied this question in two philosophers of the fifth and sixth century of the Hegira, namely Al-Ghazâlî and Ibn Rushd, considering the fact that that era was a pivotal period in the history of Islamic philosophy.Al-Ghazâlî, a legal adviser, a specialist of the foundations of law, a philosopher and one of the most famous thinkers of Islam. He lived in the second half of the fifth century AH that i.e. during the period historians call the third Abbasid era. Ibn Rushd, a philosopher too, a physician and legal adviser was born in 1126. In fact, he spent his childhood and part of his youth in the power of the Almoravids and the rest of his life under the Almohad dynasty. Al-Ghazâlî and Ibn Rushd are two major schools of thought that represent the East and the Maghreb. They wrote, and contributed a lot to the development of Islamic philosophy and the progression of the dialogue between rationality and spirituality. Al-Ghazâlî, on specific points outlined in his book al-Tahafutfalâsifa, criticized philosophers in their positions that were in contradiction with the fundamentals of Islamic dogma. As for Ibn Rushd, in his criticism addressed to Al-Ghazâlî, he limited himself to what the latter wrote in his book, and only on some issues related to his methodological approach. Ibn Rushd considers the title of Al-Ghazâlî al-Tahafutfalâsifa's work portative, in the sense that fo rAl-Ghazâlî, everything is not inconsistent in philosophers. In Islamic thought, some ancient scholars used to put barriers between Al-Ghazâlî's spirituality and Ibn Rushd's rationality. Some have argued that Al-Ghazâlî completed the Islamic philosophical reason, and others are defending the need to promote Ibn Rushd's rationality. However, we believe that the opposition has no reason to be, especially as it’s proven true that Ibn Rushd's spirituality and Al-Ghazâlî's rationality are necessary and fundamental to the pursuit of truth in this world and the hereafter
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Johnston, Jeffrey Alexander. "Al-Ghazali's Attack on Philosophy in The Rescuer from Error." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103744.
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Thesis advisor: David M. DiPasqualeThis paper is an exploration of al-Ghazali's attack on philosophy by way of an examination of his autobiographical epistle, "The Rescuer from Error." In this text written late in his life, al-Ghazali advises a young student about the best way to pursue knowledge. The thesis argued below is that his project is to re-form Islam around the Sufi mystics, and that he attacks philosophy as a threat to Islam; meanwhile, he covertly attempts to preserve philosophy as a study which can aid the mystics by refining their mystic knowing and providing an antidote to the poisonous error of the multitude
Thesis (MA) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Al-Musleh, Mohamed Abubakr A. "Al-Ghazali as an Islamic reformer (Muslih) : an evaluative study of the attempts of the Imam Abu Hamid al-Ghazali at Islamic reform (Islah)." Thesis, University of Birmingham, 2008. http://etheses.bham.ac.uk//id/eprint/2798/.
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Notwithstanding the enduring and rich “legacy of islah (Islamic reform)”, the study of it is relatively scarce and remarkably limited to modern times. The present study attempts to shed some light on this legacy by evaluating the contribution of an outstanding pre-modern Muslim scholar, al-Ghazali. Surprisingly, some studies create an absolutely positive picture of him, while others portray him in an extremely negative light. Thus, this study raises the question of whether it is justifiable to classify him as a muslih (Islamic reformer). In the light of the analysis of the concept “islah” and the complexity of Al-Ghazali’s time, the study demonstrates his life-experience and verifies that he devoted himself to general islah at a late period of his life, after succeeding in his self-islah. Further the study assess his islahi teachings in general, namely those formulated in the Ihya’ and evaluates the claimed effects of his attempts at islah. The study also highlights a number of strengths and weaknesses of al-Ghazali’s efforts and critically discusses some of the criticism directed at him. By weighing up the points for and against al-Ghazali, this study concludes by asserting that classifying him as a muslih appears to be fairly justified.
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Medley, Michael Roger. "Humanitarian parsimony in Sudan : the Bahr Al-Ghazal famine of 1998." Thesis, University of Bristol, 2010. http://hdl.handle.net/1983/1f5fd08e-eb95-4d4e-8438-1c54c7837840.
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Allison, Anthony. "Love, law, and reason in the thought of Al-Ghazali and Aquinas." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4258/.
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The present work is an exploration of the relationship between love and law in Islam and Christianity through the works of al-Ghazālī (c.1056-7-1111 C.E.) and Thomas Aquinas (c.1224/5-1274 C.E). In doing so, it aims to provide the historical theological perspective of two thinkers, each pivotal to their respective tradition, with a view to contributing to contemporary Christian-Muslim discourse, which, since the 2007 Common Word initiative, has had a strongly scholarly focus on love. Notably, however, this discourse has tended to avoid discussion pertaining to how we ‘act out’ such love, particularly in regard to legal frameworks. To redress the balance of scholarly discourse, this thesis aims to present key aspects of al-Ghazālī’s and Aquinas’ thought in order to provide the conceptual background necessary to understand and then synthesize how they likely conceived of the love-law relationship. From this, it becomes clear that for al-Ghazālī, the relationship between the heart, intellect, and various categories of knowledge is integral in fostering love for God. In a similar manner, the intellect for Aquinas is integral and its formation is based on our cumulative knowledge and experience. The key facet of the intellect for both is its ability to abstract from particulars to universals. This position is essential to the thought of both writers as God for them is beyond creation and yet in some sense also reflected in and intimately related to creation. As such, the intellect acts as a ‘bridge’ between the immanent and the transcendent. It is both affected by the knowledge gained through this-worldly legal frameworks and the other-worldly divine attributes in which it can share: this includes the divine attribute of love. The extent to which one can share the latter is dependent on the extent to which one is formed by the former. The intellect is, however, aided in this process by the gratuitous gift of revelation, which acts as immanent ‘certain’ knowledge of the transcendent. Such thinking provides the background for a detailed exploration of love and law. Towards this end, first noted is how both authors consider this-worldly law to be an appropriation of other-worldly law, represented by The Preserved Tablet for al-Ghazālī and the eternal law for Aquinas. Reasoning is essential in mankind’s attempt to understand this divine, other-worldly paradigm, although man is aided by a partial manifestation of ‘certain’ knowledge within the created order by way of revelation. Human reasoning on law results in this-worldly legal frameworks, which, in some sense, aim to provide knowledge of God either explicitly or implicitly by way of orientating towards the maintenance of the common good. However, as all good is derivative of God, this-worldly law, whether orientated to a temporal or ultimate good, should be understood as orientation to God. Inclining to our good according to our nature is something both al-Ghazālī and Aquinas maintain is ‘in-built’ within us. At its most fundamental level this good is God, but it does not exclude the material goods and objects that constitute the necessities of life. Thus law orientated towards the good (to whatever degree) encourages orientation to God (to some degree). Inclination to the good is natural within our being, and both al-Ghazālī and Aquinas define love, in the first instance, as inclination to the good according to our nature. The more we are inclined to the good, the more ‘goodness’ is made manifest within us; that is, the more we ‘participate’ in or ‘reflect’ the divine attributes. Thus the more law-abiding we are, the more we are drawn to the good. This eventually forms the intellect in such a way that it is drawn to the good in itself: al-Ghazālī calls this ‘contentment’ and Aquinas calls this ‘charity’. Based on their respective positions, this thesis will therefore firstly argue that the relationship between love and law for al-Ghazālī and Aquinas is as follows: before one can love, one must know, and law provides knowledge; however, such knowledge reflects a gratuitous gift from the creator and therefore divine love underpins the knowledge that enables human love. In course of this study, it will become evident that both al-Ghazālī and Aquinas have a strong apophatic-cataphatic emphasis to their work. That is, their methodologies affirm issues of immanence and transcendence, the knowability and unknowability of God. The only ‘certain’ knowledge for both authors is that which is represented by revelation, and to which all other knowledge should be correlated. However, all other knowledge is reflective of acquired knowledge and human reasoning, which are by nature imperfect. Providing we deploy ‘reason’ effectively in relation to the ‘certain’ knowledge of revelation, we can talk about God to an extent. In such an instance, human language points towards and reflects the divine, but does not totally encapsulate or definitively define the divine. Ultimately, the divine is beyond comprehension while equally somehow reflected or detectable within creation. Indeed, for both authors, genuine experience of the divine exhausted their prolific works and words; this realisation resulted in each adopting a state of ‘silence’ at various points in their respective careers. That is, both come to an appreciation of the insufficiency of words and concepts in the face of a transcendent, immutable God. Noting the centrality of this emphasis in both authors, this study then turns to the present day Christian-Muslim milieu touching upon the ‘reason debate’ that formed the background to the Common Word initiative. Using this as a platform, this thesis argues for a ‘re-emphasis’ or ‘re-discovery’ of the apophatic-cataphatic reasoning that both al-Ghazālī and Aquinas display for contemporary Christian-Muslim discourse. The final hope for the study is two-fold. Firstly, to encourage further discourse on how ‘love’ is ‘acted out’ between the two traditions. And secondly, to remind Christians that law has an important theological tradition within their heritage with a view to providing encouragement for further studies in the neglected area of comparative law in Christian-Muslim discourse.
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Kamarudin, Russli. "Political philosophy of al-Ghazzali, an analysis." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43890.pdf.
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Fazlhashemi, Mohammad. "Förändring och kontinuitet : Al-Ghazâlîs politiska omsvängning." Doctoral thesis, Umeå universitet, Historiska studier, 1994. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-65858.
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The present dissertation ia an analysis in the history of ideas of the 12th-century Persian-Islamic thinker Abß Hamid Muhammad al-Ghazâlî's political ideas and his political reversal, ie. his abandonment of a religiously-influenced political theory in favour of a Persian-influenced political theory. This study is based upon source studies and a comparison between his manual for government and other writings in which his political ideas are expressed, along with a comparative study of his manual and other manuals of the same period. The dissertation begins with a description of the socio-political conditions of the 11th- and 12th-century Islam and provides a background to the seizing of power in the eastern region of the Islamic realm by the Central Asian Turks, accenting their relationship to the militarily and politically enfeebled c Abbasid caliphate in Baghdad. The dissertation also describes the status of political theory in the Islamic world and the various political currents of the era. During his lifetime, al-Ghazâlî was one of the foremost authorities of Islamic theology, honoured with the title Hujjat al-Islam, "sign of Islam". He was also a respected critic of Islamic philosophy who in one of his books proclaimed the caliphate to be the religiously and logically necessary head of Islam. In the mid-1090s al-Ghazâlî went through a spiritual crisis which led to his stepping down from his post as head of Nizâmiyya school in Baghdad, subsequently affiliating himself with Stjfîsm and retiring from public life. Having reemerged at the begining of the I2th century al-Ghazâlî wrote his manual Nasîhat al-Multik (Counsel for Kings) for the Saljfiq sultan Sanjar, where he in contrast to his earlier political writings employed pre-Islamic Persian ideas, eg. the idea of the ruler as being chosen by God, Farr-i îzadî (divine radiance), and the principle of justice. He now proclaimed the sultân to be the head of the Islamic state and elevated the Turkish sultan to "God's shadow on earth", not once mentioning the role of the caliphate. Furthermore, he made use of numerous fabricated Persian narratives in this book, presenting the pre-Islamic Persian era as a lost Golden Age. The present dissertation studies whether al-Ghazâlî's "conversion" to Sûfîsm in the 1090s played a role in his political reversal and his use of pre-Islamic Persian ideas, or if this should be interpreted as a literary conceit typicall such manuals. Moreover, the dissertation examines whether his transition to a Persian-influenced political theory implies a change in and therefore an abndonment of his fundamental political ideals, or if one may instead speak of a form of continuity in his political thought. This would mean that these new ideas should be seen as novel, normative sources which al-Ghazâlî employed in order to retain his fundamental political ideals under the pressure of the changed political climate.Diss. Umeå : Univ., 1994
digitalisering@umu
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Ghazal, Andreas Al [Verfasser]. "Rezidivtumore im verbliebenen Harntrakt nach radikaler Zystektomie beim Blasenkarzinom / Andreas Al Ghazal." Ulm : Universität Ulm. Medizinische Fakultät, 2012. http://d-nb.info/1022896202/34.
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Alharthi, Jokha Mohammed. "I have never touched her : the body in Al-Ghazal Al-‘Udhri." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5689.
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Al-ghazal al-‘udhri emerged as a remarkable literary genre in Arabic literature during the Umayyad period (7th-8th centuries CE). The leaders of this genre are famous poet-lovers who were known for their dramatic love stories and unique poetry, such as Majnun Layla, Qays Lubna and Jamil Buthaynah. There is a common presumption of the absence of the concept of the body in al-ghazal al-‘udhri; most scholars to date have only reproduced commonly- held ideas about the purity of ‘udhri love without doubting its supposed chastity. This thesis, however, argues that the body has a privileged position in al-ghazal al-‘udhri. It shows that the body’s presence is represented, realistically or allegorically, in various ways, both in anecdotes ascribed to ‘udhri poets as well as in their poetry. Although some critics have discussed the theme of the ‘depiction of the beloved’s body’, it is the contribution of this study to illuminate the ‘ethereal nature of beauty’ in this depiction. Moreover, this thesis provides a discussion about the symbolic body in ‘udhri poetry. It provides a departure from the prevailing views on the ‘udhri phenomenon in studies of classical Arabic literature. It opens the door to new discussions on the relationship between love poetry and Arab society in the classical age. It is also a contribution to literary studies of representations of the body.
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Abdullah, Ismail Haji. "The influence of Imam al-Juwayni on the theology of Imam al-Ghazali." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/2929.
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This thesis seeks to study in depth the influence of Imam al-Juwayni on Imam al-Ghazali's discussion of theology and whether or not the latter's ideas are properly derived from the former. The first chapter deals with an analysis of the life of both the Imams against the background of the religious milieu of their time. The second chapter discuss the views of the two Imams on Ilm al-Kalam. The third chapter attempts to compare and contrast Imam al-Juwayni's and Imam al- Ghazali's approach to the doctrine of the origin of the world and the existence of God. In the fourth chapter we assess the views of the two Imams on the problem of the attributes of God. The fifth chapter deals with the question of human actions and free will. The final chapter present their views on prophethood and messengership. While many Islamic scholars have a vague notion that Imam al-Ghazali's ideas on theology depend heavily upon Imam al-Juwayni, this thesis attempts to prove that Imam al-Ghazali's theological position and views have been greatly influenced by his teacher, Imam al-Juwayni. This work sets out to show this in detail.
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AL, KHOURY WALID. "La notion du jugement dans le mustasfa de ghazali : etude analytique et lexicographique." Paris 1, 1986. http://www.theses.fr/1986PA010546.
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Moosa, Ebrahim E. I. "The legal philosophy of al-Ghazali: law, language and theology in al-Mustasfa." Doctoral thesis, Faculty of Humanities, 1995. http://hdl.handle.net/11427/30559.
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Abu Hamid al-Ghazali is a major figure in Muslim thought and famous for his writings on theology and mysticism. Al-Ghazali’s first career was that of a jurist and he had made major contributions to the jurisprudence of the Shafii school. As time goes on his juristic contributions are increasingly being relegated to a secondary level.
This thesis attempts to place one of al-Ghazali's last writings on legal theory (Usul al-figh), al-Mustafa, in perspective and evaluate its significance in the genre of Usul al-figh literature. The focus of this thesis is the interface between law, language and theology as it manifests itself in a 'close reading' of al-Mustafa and his biography as a jurist.
Al-Ghazali's legal theory was very much shaped by his personal biography, intellectual, political and social contexts, which in tum were constituted by the language of theology and law. The controversies centered around the use of philosophical theology and 'foreign knowledge" in the discourse of religion. Al-Ghazali attempted to negotiate the tension-ridden ideological chasms between traditionalist and rationalist tendencies by fusing and synthesising the disparate intellectual disciplines. The battlefield for these ideological conflicts was the discipline of legal theory and law. In his role as synthesiser of disciplines, a bricoleur, al-Ghazali often ended up vacillating between binary opposites, and was caught between stability and instability, order and disorder. Despite his attempts to stabilise language by means of a metaphysics, it was the semiotic nature of language that continuously destabilised his juridical and theological discourses.
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Brahmi, Abdelaziz. "Rencontres et interférences dans la pensée juive et musulmane : Al-Ghazali et Maïmonide." Paris 8, 2002. http://www.theses.fr/2002PA083665.
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Dans ce présent travail, nous avons essayé de suggérer quelques problèmes fondamentaux reliés aux deux philosophies : juive et musulmane au Moyen Age, dont deux systèmes philosophiques : Al-Ghazali (1058-1111) et Maïmonide (1135 /38-1204), cela dit nous avons également mentionné d’autres philosophes de l’époque. Pour mettre en évidence l’évolution du thème choisi, nous avons essayé de limiter la période à étudier entre le 9ème et le 12ème siècles. Nous avons précisé les rencontres, les divergences et la manière dont chacun des deux penseurs traite quelques problèmes essentiels et proprement métaphysiques : Celui de Dieu, par exemple, son existence, ses attributs, la création du monde, la providence divine, la prophétie etc. Pour évoquer cet inter-échange entre ces deux pensées en général ou entre al-Ghazali et Maïmonide en particulier, nous avons suivi une démarche thématique : Un bref aperçu historique sur les parcours des deux philosophies, qui présente l’ensemble de la vie intellectuelle en Espagne musulmane. Ceci pour mieux éclairer certains points relatifs à l’histoire et pour montrer aussi qu’une relation dialectique existait entre ces deux cultures et qui faisait la qualité et la richesse de la culture judéo-arabe. Nous avons poursuivi cette recherche en sept chapitres : Leurs réflexions sur Dieu qui fait l’objet des quatre premiers chapitres, leurs conditions du langage sur Dieu que présente les trois derniers. L’analyse de notre travail ne s’est pas terminé sur un accord ou une divergence entre les deux penseurs, mais notre discussion a, au moins servi à préciser la position de chacun de ces deux philosophes et nous a permis de saisir autant de divergences que de rencontres entre les deux. En cela réside l’intérêt et la difficulté du thème choisiIn this work, we tried to pose some fundamental problems linked to Jewish and Muslim philosophies in the middle Age, in particular the philosophical systems of al-Ghazali (1058-1111) and Maimonides (1135/38-1204). To develop the theme under study, we limited the studied period to the one between the 9th and the 12th centuries. We depicted the converging and the diverging points between the two thinkers and how each one of them deals with essential problems and particularly metaphysical ones : for example, God, its existence, its attributes, the creation of the world, divine providence, prophecy etc. We have followed up a thematic approach : a brief historical survey of the course of the two philosophers that introduces us to the whole intellectual life of Muslim Spain. The aim being to better shed light on some points relative to history as well as to prove the existance of a dialectical relation between the two philosophies which resulted in the quality and the richness of the Judeo-Arabic culture. Our research is proceeded along in seven chapters : their reflexions on God are the subject of the first four chapters, while their opposing discursive interpretations on God are examined in the last three ones. Our analysis does not reach an exhaustive conclusion on convergences or divergences between the two thinkers, but it has served, at least, to clarify their philosophical positions, thus permitting us to come over as many as converging and diverging points between them
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Stefanoni, Giuliano <1986>. "La sessualità nelle argomentazioni teologiche di Tommaso d'Aquino ed Abu Hamid al-Ghazali." Master's Degree Thesis, Università Ca' Foscari Venezia, 2020. http://hdl.handle.net/10579/16403.
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L'elaborato prenderà in considerazione gli argomenti avanzati dai due grandi autori in merito alla tematica della sessualità, ssecondo quanto desunto dal confronto tra due delle loro opere principali.
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Pawan, Ahmad Isham. "The epistemology of revelation and reason : the views of Al-Farabi and Al-Ghazali." Thesis, University of Edinburgh, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.531006.
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The questions "what is revelation ? ", " what does revelation tell us and what are its implications on man ?" are important questions which Muslims have been attempting to answer since early Islamic times and for which we are still seeking answers even today. The answers to these questions would ultimately shape our Weltanshauung. All Muslims accept revelation. However, they differ on its meaning and implication For falsafa, its major proponent, al-Färabi, sees revelation as the ultimate culmination of the highest intellectual truths transformed and put into a symbolic language with power to motivate man to right action. Chapter 1 examines how al-Färdbi conceives of revelation as being the culmination of the highest intellectual truths transformed into moving expressions able to be understood by all and to drive all to action. Thus, revelation is an extension of reason, an expression of reason. Chapter 2 examines the role of reason in the works of al-Fübi in discovering knowledge by itself and the role of reason vis ä vis revelation. The rest of the thesis deals with al-Ghazäli's understanding of revelation. Al- Ghazäli as a representative of a major school of kaläm, the Ash'arites', saw revelation as an expression of God's will. Al-Ghazäli sought to place God's power and will as absolutes above . everything. He rejects any notion that it was necessary for God to act in a certain manner for it would be an impingement on God's power and will. Chapter 3 examines al-Ghazdli's direct discussions on revelation. Chapters 4,5, and 6 attempt to obtain al-Ghazäli's understanding of revelation through indirect means by deducing from his positions on religious issues his perception of revelation. Chapter 7 examines the role of reason in al-Ghazäli in discovering knowledge by itself and the role of reason vis a vis revelation.
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Asari, Hasan. "The educational thought of Al-Ghazālī : theory and practice." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26056.
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This thesis tries to bring together al-Ghazali's thoughts about different aspects of education, scattered in numbers of works of different kinds and aims at presenting his educational theory in its complete picture. His life, his intellectual career, his mental crises, as well as the solution to these crises were deeply influential in the formation of his educational thought; and it appears that al-Ghazali was remarkably successful in absorbing the conflicting schools of thought of his time. The theoretical aspect of his educational thought consists of a psychology that focuses on a series of mental operations by which man attains knowledge. Being a Sufi, al-Ghazali holds that knowledge can be attained through either sensual-rational or purely spiritual ways, believing the latter to be the source of true knowledge. Consequently, in his classification, he places spiritual sciences over the rest of the sciences. The practical aspect of his thought concerning education centers on the duties of student and teacher which must be fulfilled to ensure the success of the learning process.
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Abou-Ghanimeh, Khaled. "Le néolithique précéramique en Jordanie : étude de l'industrie lithique du secteur sud d'Aïn Ghazal." Bordeaux 1, 1989. http://www.theses.fr/1989BOR10632.
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Alawadhi, Fawzeyah. "Oral History of Women Educators in Kuwait: A Comparative Model of Care Ethics Between Noddings and Al-Ghazali." University of Cincinnati / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1407405504.
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Ghazali, Omer Muftah al [Verfasser]. "Development of new packed reactor using TiO2 pellet for drinking water treatment / Muftah Al-Ghazali Omer." Hannover : Technische Informationsbibliothek und Universitätsbibliothek Hannover (TIB), 2012. http://nbn-resolving.de/urn:nbn:de:gbv:089-7237722237.
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Omer, Muftah Al-Ghazali [Verfasser]. "Development of new packed reactor using TiO2 pellet for drinking water treatment / Muftah Al-Ghazali Omer." Hannover : Technische Informationsbibliothek und Universitätsbibliothek Hannover (TIB), 2012. http://d-nb.info/1029590176/34.
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Enderwitz, Susanne. "Liebe als Beruf : Al Abbas ibn al Ahnaf und das Gazal /." Stuttgart : F. Steiner, 1995. http://catalogue.bnf.fr/ark:/12148/cb392232568.
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Johansson, Kiviaho Tilda. "Sufism ur ett genusperspektiv : En innehållsanalys av Muhuiddin Ibn ’Arabis och Abu-Hamid Muhammad al-Ghazalis texter." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-374853.
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There are many negative preconceptions about Islam and especially how Islam affects men and women. Women are often described to be subjugated by Islam. Sufism is Islamic mysticism and has been described as one way to give women the same opportunities as men. This thesis examines and compares how men and women are portrayed in texts written by two prominent Sufi mystics, Muhuiddin Ibn ’Arabi and Abu-Hamid Muhammad al-Ghazali. To achieve this, I have analyzed one text of each author with a qualitative content analysis. Then I have compared the results to see if there are any differences or similarities in their way of describing men and women. The theory that has been used is Yvonne Hirdman’s gender theory. The aim of the thesis is to come to a greater understanding of whether Ibn ‘Arabi and al-Ghazali increase or decrease differences between men and women in their writings. Hirdmans gender theory says that by increasing differences between men and women it negatively affects gender equality. The aim is also to examine if they support the subjugation of women. The analysis shows that al-Ghazalis writings contribute to increase differences between men and women and he also supports the subjugation of women in his text. The majority of Ibn ‘Arabis writings does not describe men and women in a way that increases differences between men and women or subjugates women.
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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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Elkaisy-Friemuth, Maha. "Forms of relationship between God and human beings according to 'Abd al-Jabbar, Ibn Sina and Al-Ghazali." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246857.
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Moussa, Mohammed. "A discourse analysis of Muhammad al-Ghazali's thought : between tradition and renewal." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/9711.
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Tradition is characterised by the dynamics of simultaneous innovation and continuity. The Islamic tradition is a case-in-point where its internal elements are reconstructed through transmission, reception and interpretation. A vast body of texts, rituals and institutions, I contend has been subject to scrutiny and modification by Muslim scholars. Muhammad al-Ghazali’s works are examined, alongside those of his predecessors and peers, in this study for the purpose of establishing the facets of continuity and innovation in his thought. Twentieth century Muslim reformers such as al-Ghazali were heirs of the turath (Arabo-Islamic heritage) constructed over a period of 14 centuries. The tendency of tajdid (renewal) is implicated in a web of authoritative texts, juristic methods and moral norms. Calls to revive the practice of ijtihad (independent judgement) to interpret Islamic law, enveloping ethics and politics, were motivated by the search for the authentic spirit of Islam in the past. This search was also accompanied by the recovery of the ideal norms contained in the texts of the Shari’ah (the way). Reformist thinking since the eve of the twentieth century has privileged the maqasid al-Shari’ah (objectives of the Shari’ah) to varying degrees. In this study, I consider a range of Muslim scholars from the classical period until the present who espoused the ethos of tajdid. Moreover, I seek to propose an alternative reading of tradition contrary to the account of a dynamic modernity and a static tradition. The application of tradition as a concept of interpretation in this study seeks to situate al-Ghazali’s thought in the broader current of tajdid part of a vibrant past. I aim to provide a thick description of the works of al-Ghazali as an important example of a reformist venture maintaining the continuity of tradition. Additionally, the examination of a diversity of Muslim scholars aims to illustrate the patchwork composition of tradition in the past and the present.
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Mohammad, Ibrahim Khalid Ibrahim Darwish. "Al-Shaykh Muḥammad al-Ghazālī : a dā'iyah caught between traditionalism and modernity." Thesis, SOAS, University of London, 2013. http://eprints.soas.ac.uk/17367/.
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Shaykh Muhammad Al-Ghazali (1917-1996) was one of the most influential figures of twentieth century Islamic activism. He was an Azharite who embodied the traditional teachings of Al-Azhar and was a member of the Muslim Brotherhood until his expulsion in 1954. He described himself as a dā'iyah, while his followers considered him a thinker and reformer. His career has spanned more than half a century during which he wrote more than sixty books covering many aspects of Islamic thought, mainly the dilemma faced by Muslims in modern times due to their lack of understanding of the sources of their religion. This thesis will show how al-Ghazali presented his critique of the Muslim mind, and explore as well as analyse his life, the forces that shaped and exposed him to the issues he would later tackle, the development of thematic interpretation of the Qur'ān and his contribution to this field through his thematic commentary of the Qur'ān. His views on sunna is examined as well as the way he re-evaluated certain aḥādīth considered by the muḥaddithūn as sound, thus putting him at odds with salafī forces in Saudi Arabia. Al-Ghazali's views on theology, namely kalām, Sufism, salafiyya, the place of reason in Islam, issues concerning women and their rights in Islam, as well as his views on women's participation in public life, their political rights, women's testimony and the status of Muslim women's marriages to non-Muslims will also be looked at. This thesis explores how al-Ghazali revised his ideas over time to take into account the events unfolding before him and developments in the world, as well as in reflection of his own maturity as a thinker. It propounds the view that with the advent of the recent Arab Spring his outlook is now needed more than ever before.
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Regourd, Annick. "L'amour de dieu chez al-ghazali. Analyse et traduction du bayan 10, livre xxxvi de l'ihya ulum al-din." Paris 4, 1987. http://www.theses.fr/1987PA040021.
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Il y a deux amours en dieu dans l'ihya ulum al-din d'al-ghazali: l'amour de dieu pour son serviteur, abondamment developpe, et son amour pour lui-meme qui, bien qu'important par le sujet (dieu et son attribut d'amour), ne vient pas nourrir la reflexion generale du livre faite d'ilm al-mu amala (science de l'acte) et non d'ilm al-mukashafa (science du devoilement). Pourtant l'amour de dieu pour lui-meme pourrait jouer un role de fondement car il fait l'objet d'une verite de devoilement, verite premiere. Ceci revet l'interet philosophique suivant : la verite atteste, en meme temps que l'existence de cet amour, le sens qu'al-ghazali lui donne, c'est-a-dire que le createur s'aime lui-meme, en aimant ses creatures comme ses oeuvres. L'amour de dieu pour lui-meme est certes un theme soufi classique, mais expose ici au troisieme degre du tawhid (unicite divine) ou subsiste encore une dualite (createur creatures). Les developpements comparatifs sur n. Malebranche dont j'ai etudie l'oeuvre auparavant, s'expliquent par la volonte d'objectiver les presupposes divers qui agissent necessairement et secretent une lecture d'un auteur, dans le cas present d'une autre civilisation, a partir d'un autre. Car la raison humaine, dans son travail, a tendance a ramener le nouveau a l'ancien, c'est-a-dire aux connaissances acquisesThere are two loves in god in al-ghazali's book : ihya ulum al-din : god's love for his servant, which is abundantly developped, and his love for himself, which, however important the subject-matter is (that is to say god and his attribute of love) does not nourish the general thinking of the work, consisting of 'ilm al-mu-amala (the science of the deeds) and not 'ilm al-mukashafa (the science of what is unveiled). However, god's love for himself could be a basis of the thinking because it belongs to the truth behind the veil which is a primary truth. Anyhow we can find in it a philosophical interest : this truth attests, together with the existence of god's love for himself, the meaning given by al-ghazali, that is to say the creator is loving himself when he is loving his creatures as his work. God's love for himself is certainly a traditional theme among sufis but it is here described in the third level of the tawhid (divine uniqueness) where a duality (creator creatures) still remains present. The comparisons with n. Malebranche, whose works i studied before al-ghazali's, find their purpose in bringing to light the various presupposed thoughts which necessairely influence one's own interpretation ; for, obviously, the human reasoning always takes into account formerly acquised knowledge to discover new things
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Mitha, Farouk. "Re-reading al-Ghazālī : orthodoxy, reason and authority in the Kitāb al-Mustaẓhirī." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=67531.
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This thesis sets out to examine the significance of al-Ghazali's text entitled Fada' ih al-Batiniyya wa fada' il al-Mustazhiriyya, by placing it against the environment--political and social--in which it was written, and by focussing on the varying styles of argumentation contained in it.This examination shows that, in addition to being a polemical tract against the Isma$ sp{ rm c}$ilis of his time, al-Ghazali also wrote this work in order to confront the intellectual challenges posed by the so-called Isma$ sp{ rm c}$ili doctrine of ta$ sp{ rm c}$lim. Challenges which impinged on the status of the Sunni Caliph per se and, by extension, on the Caliph's relationship with the Saljuq Sultan. More importantly, for al-Ghazali these intellectual challenges also impinged on the authority of Sunni fiqh and kalam, and hence carried implications for the role and status of the $ sp{ rm c}$ulama'. In responding to these challenges, al-Ghazali draws upon styles of argumentation shaped by the textual traditions of: adab al-firaq, kalam, fiqh, siyasa shar$ sp{ rm c}$iyya and nasihat al-muluk.
The intellectual diversity of the ideas and arguments in this text is emblematic of the complex set of concerns with which al-Ghazali was engaged, embracing the broad themes of orthodoxy, reason and authority in medieval Islamic thought and society. Above all, in writing this text al-Ghazali brought to bear a degree of sophistication and originality which has hitherto been inadequately studied by other researchers.
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Al-Khoury, Walid C. "La Notion du jugement dans le "Mustasfa" de Ghazalî : Etude analytique et lexicographique /." Lille : A.N.R.T. Université de Lille III, 1987. http://catalogue.bnf.fr/ark:/12148/cb37598720j.
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Ghazari-Arndt, Eva [Verfasser]. "Das Gemeinsame Europäische Kaufrecht : Analyse und Potential eines Kaufrechts der Moderne / Eva Ghazari-Arndt." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2014. http://d-nb.info/1107609968/34.
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Immenkamp, Beatrix. "Marriage and celibacy in mediaeval Islam : a study of Ghazali's Kitāb ādāb al-nikāh'." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/237702.
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This study of Abu Hamid al-Ghazali's Kitab adab al-nikah identifies influences which shaped the book's form and content. The study uses literary sources in Arabic from the Islamic tradition, including Islamic jurisprudence (fiqh), Sufi treatises, Arabicbelles lettres (adab) and medical literature. Three main influences are addressed: a religious debate on the merits of marriage, the particular Muslim attitude to sexuality, and the Islamic legal view of marriage. The Kitab adab al-nikah was written in the context of a religious debate on the merits of marriage and celibacy, a debate which first emerged in Sufi circles. The Kitab adab al-nikah directly responded to this controversy, providing the probably fullest discussion about marriage in mediaeval Islam and the most comprehensive list of reasons why mediaeval Muslims would marry. The first to openly challenge the institution of marriage was Abu Talib al-Makki in his Sufi treatise, the Qut al-Qulub. The Kitab adab al-nikah directly responds to the discussion of marriage in the Qut al-Qulub, and a substantial part of this study is therefore devoted to analysing the relationship between the two texts. Ghazali's argument in favour of marriage in the Kitab adab al-nikah is informed by a pragmatic and positive attitude towards sexuality, according to which a healthy, balanced life included sex. This attitude to sexuality reflected the prevailing mediaeval Muslim view of the place of sexuality in human life. Ghazali's view of sexuality is analysed and placed in the context of other Muslim writings on the subject. In pre-modern times, the institution of marriage in Muslim societies was governed exclusively by religious law, the sari`a. In the Kitab adab al-nikah, Ghazali provided a concise but exhaustive list of the laws governing this central Muslim institution according to the Shafi'i school of law, to which he belonged. Ghazali's list of the laws of marriage and divorce is complemented by the laws of the other three Sunni schools of law, as well as Shi'i law.
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Qomariyah, Siti. "al-Ghazali's Theory of Munasaba in the Context of the Adaptability of Islamic Law." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108893.
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This thesis studies an aspect of Islamic legal reasoning in terms of the method for determining the ruling on cases for which the Shari'a has no textual basis. Al-Ghazali (d.550/1111), a great Muslim theologian, philosopher and süfi as well as a remarkable jurist, made an important contribution to this methodological problem. His theory of munasaba proposes a technique for making a ruling on the basis of an understanding and interpretation of the meaning behind the Shari'a. With this theory, a new case can be decided through a rational analysis without direct support in the textual sources. This theory is related to the legal doctrine of maslaha according to which legal reasoning ought to be mainly guided by considerations of public interest. [...]Ce mémoire de maîtrise explore un aspect du raisonnement de la Loi Islamique qui détermine quel sera le jugement lorsque la Sharï'a n'a pas son fondement dans les textes. Al-Ghazali (d.550/111), un grand théologien de l'Islam, un philosophe, un sufi et un juriste remarquable, a fait des contributions importantes dans ce domaine. Sa propre théorie du munasaba érige une technique afin d'établir la règle de base qui permet d'interpréter et découvrir la signification derrière les principes de la Shari'a. Avec une telle méthode, les nouvelles situations légales peuvent être évaluées et analysées même s'il n'existe pas de références directes aux textes écrits. Cette méthode est en quelque sorte reliée à la doctrine du maslaha. Celle-ci établie que les analogies faites dans les domaines du droit doivent être guidées par l'intérêt public. [...]
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Lennartz, Felix Nikolaus Verfasser], and Ghazaleh [Akademischer Betreuer] [Tabatabai. "Zytoplasmatische Sequestrierung von bHLH-Transkriptionsfaktoren in experimentellen Gliomen / Felix Nikolaus Lennartz ; Betreuer: Ghazaleh Tabatabai." Tübingen : Universitätsbibliothek Tübingen, 2020. http://d-nb.info/1206933909/34.
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Lennartz, Felix Nikolaus [Verfasser], and Ghazaleh [Akademischer Betreuer] Tabatabai. "Zytoplasmatische Sequestrierung von bHLH-Transkriptionsfaktoren in experimentellen Gliomen / Felix Nikolaus Lennartz ; Betreuer: Ghazaleh Tabatabai." Tübingen : Universitätsbibliothek Tübingen, 2020. http://d-nb.info/1206933909/34.
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Immenkamp, Beatrix. "Marriage and celibacy in mediaeval Islam : a study of Ghazali's Kitāb ādāb al-nikaḥ /." [S.l. : s.n], 1994. http://catalogue.bnf.fr/ark:/12148/cb410850385.
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Gipson, Bruce Yasin. "MAQASID AL-SHARI'AH AS A METHODOLOGY FOR TAJDID A RETURN TO THE SPIRIT OF THE QUR'AN AND THE SUNNAH OF HIS MESSENGER (SAAS)." Master's thesis, Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/165959.
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ReligionM.L.A.
The intention of this thesis is to demonstrate the necessity to revisit and utilize the principles, purposes and objectives (Maqasid) of the Qur'an and Sunnah as the methodology to expose erroneous beliefs that have pervaded the religion of Islam past and present. According to the Qur'an and the Sunnah of the Prophet, the religion would become corrupted. Conversely, Allah Most High vows to protect the religion of Islam and the Sunnah of the Prophet through human agency. This thesis will articulate the styles of deviation that have been mentioned within the Qur'an and Sunnah and will propose the system of maqasid as a necessary corrective to maintain faithfulness in lieu of the prevalence towards deviation. The religion of Islam has historically been contaminated through literalism, divergent beliefs and practices, corruption of the Sunnah and incorrect legal judgments (ijtihad). The exoteric aspect of the religion has been obsessively exaggerated while the esoteric (tasawwuf), or the spiritual aspect of the heart has been condemned as an innovation. Renewal (tajdid) of the religion is a perpetual obligation on the Muslims to return to the objectives or the maqasid of revelation. I propose the knowledge and application of the principles, purposes and objectives (Maqasid al-Shari'ah) of the Qur'an coupled with the maqasid of the Prophetic Sunnah is the illuminating methodology for tajdid. I will demonstrate that revisiting disputed fatawa, fiqh and hadiths through the prism of Maqasid al-Shari'ah is the most logical methodology to expose fallacious beliefs from antiquity and clarify contemporary deviations propagated with the advent of mass literacy.
Temple University--Theses
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Bensaid, Benaouda. "Towards a model of Da'wah in contemporary societies : the case of Shaykh Muhammad Al-Ghazālī (1917-1996)." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115635.
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This thesis is an inquiry into Muh&dotbelow;ammad al-Ghazali's (1917-1996) model of da'wah. It uses Ghazali works as well those of his critics to build up a coherent model of da'wah for contemporary societies. The research first delves into Ghazali's life, learning, and career. It examines his association with the Muslim Brotherhood as well as his intellectual and professional contributions to da'wah and society. This examination provides us with a better understanding of the socio-cultural and intellectual background of Ghazali. The research also explores Ghazali's personality in order to find out the reasons underlying his harsh language or simply the stylistic problems that earned him much criticism. This examination shows that Ghazali was a traditional scholar who profoundly understood the dynamics and implications and of the Islamic development, with a modern approach to the question of religion and society. More importantly, it demonstrates his critical sense, in light of his reviews of contemporary of da'wah .This study also examines Ghazali's conceptual framework of da'wah. This highlights his understanding of major concepts, definitions and characteristics including da'wah in the Quran and the models of da'wah as illustrated by prophets. It also addresses some essential questions, such as innate human nature, People of the Interval ('Ahl al-Fatrah) and the universality of da'wah. It provides a closer look at the effects of society, culture and freedom on da'wah, and demonstrates Ghazali's perspective on the requirements for undertaking modern da'wah. This section provides us with a clear understanding of how Ghazali understood da'wah in light of revelation and with a serious consideration of the socio-cultural, economic and political context of Muslim societies.
The above framework led Ghazali to the catalyst of da'wah, the da'i. In light of his conceptual framework of da'wah, Ghazali addresses the various spiritual, moral and educational requirements of da'is . This is made in reference to his ambitious search to quickly and comprehensively fill the serious gap between Muslim life and Islamic ideals, which caused him to produce an ideal image of da'wah. This was not easily achievable, given the many problems and deficiencies affecting contemporary Islamic learning, society and culture, which Ghazali repeatedly raised throughout his analysis. In his discussion of da'wah and da'is, Ghazali used a highly vigorous and critical approach, one that unfortunately employed harsh tones and sometimes demeaning language in his extensive discussion of da'is' undertakings and contributions.
This research also considers Ghazali's methodology, including the da'is' approach to da'wah and, most importantly, his fiqh al-da'wah (legal methodology of da'wah), where he attempt to rebuild the priorities of contemporary da'wah in light of his own understanding of the best interest of da'wah (mas&dotbelow;lah&dotbelow;at al-da'wah). Often, Ghazali justifies his criticism of legal interpretations about da'wah based on the mas&dotbelow;lah&dotbelow;a or his re-interpretation of religious texts, yet does not provide or elaborate a systematic methodology or even clear criteria, which would assure consistency and uniformity in his approach towards the problems and challenges of da'wah. At the core of his discussion of the legal methodology of da'wah, Ghazali consistently showed a concern about the opinions of Westerners and the question of what could yield a positive impression of Islam.
The various studies of Salafi scholars and da'is have intensely criticized his works as too general, literary, speculative and even destructive for the healthy development of Muslims. In contrast, his contribution was and still is viewed as strongly positive and authoritative by a considerably large number of Muslim scholars, da'is and Muslim activists. His ideas are continually drawn upon whenever modern da'wah and the relationship between East and West in particular are discussed. It is very likely that his contributions will gain increasing intellectual and academic attention, most precisely when developing a new modern model for da'wah in Muslim societies, when trying to analyze and solve the problems and challenges of Muslim societies, or when striving to present Islam and Muslims to the Western world.
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Ambreen, Ghazala [Verfasser], and Udo [Akademischer Betreuer] Bakowsky. "Evaluation of CRPV based cell systems for the therapeutic studies of papilloma virus associated head and neck cancer / Ghazala Ambreen ; Betreuer: Udo Bakowsky." Marburg : Philipps-Universität Marburg, 2021. http://d-nb.info/1227580282/34.
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Gianotti, Timothy J. "The secrets of the soul, death and the afterlife in al-Ghazali's Ihya' 'ulum al-Din." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0012/NQ35161.pdf.
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Tofighi, Ghazal [Verfasser], and J. D. [Akademischer Betreuer] Grunwaldt. "A Microfluidic Reactor for Time and Spatially Resolved in situ Spectroscopic Studies on Nanoparticles During Synthesis / Ghazal Tofighi ; Betreuer: J.-D. Grunwaldt." Karlsruhe : KIT-Bibliothek, 2018. http://d-nb.info/1172351716/34.
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Arrok, Rania. "Objets en terre du néolithique précéramique au Proche-Orient, terre crue ou cuite ? : « Les objets en terre cuite avant l’invention de la poterie »." Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20007/document.
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La présence d’objets en terre est assez courante sur les sites néolithiques y compris les sites néolithiques du Proche-Orient. Il s’agit dans la plupart des cas d’objets de petite taille dont les formes sont assez variées. Ces objets ont une valeur particulière pour les chercheurs. Dans ce travail nous avons présenté notre propre recherche basée tout d’abord sur des données nouvelles, obtenues récemment grâce à de nouvelles fouilles comme la fouille de Tell Halula, la fouille de Tell Aswad et ‘Ain Ghazal.C’est à partir de ces nouveaux éléments et en les confrontant avec des données plus anciennes que nous avons suivi le développement des objets en terre depuis leur première apparition au PPNA et à travers les différentes étapes de la néolithisation : PPNA (9500-8700 BC), PPNB ancien (8700-8200 BC) et PPNB moyen (8200-7500 BC). Le cadre géographique a été limité au Levant.Les questions posées dans cette recherche s’appuient, d’une part sur l’homogénéité de la typologie ou non des objets en terre et leur distribution sur les sites de la région, d’autre part sur tout ce qui concerne la technique de fabrication. Après une étude d’analyse détaillée des objets du corpus, nous avons regroupé les objets en terre selon leur type de représentation dans plusieurs catégories : représentations humaines, représentations animales, objets divers et récipients en terre.Dans la troisième partie et en se basant sur l’analyse des objets du corpus par catégorie, nous avons comparé le développement de ces objets par période et par catégorieThe presence of clay objects is fairly common at Neolithic sites, including those sites in the Near East. In most cases the objects have a small size and occur in different shapes. These objects have a particular value to researchers. This thesis illustrates our research based on new data, which were provided by new excavations like those of Tell Halula, of Tell Aswad and Ain Ghazal. These new elements and their comparison with earlier data enabled us to followed the development of clay objects since their first appearance in the PPPA period and through the various stages of the Neolithic period: PPNA (9500-8700 BC), early PPNB (8700-8200 BC) and middle PPNB (8200-7500 BC). The geographical area considered for this research was limited to the Levant.The questions posed in this research are based first on the homogeneity/heterogeneity of the typology of these clay objects and their distribution at the sites in the region. Secondly, we also focused on production technique.After a detailed analysis of the whole corpus, the clay objects were grouped in several categories according to their type of representation: human figures, animal figures, “other objects” and small clay vessels.In the third part of the thesis we analysed and compared the development of the objects by period and by category
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Verza, Tadeu Mazzola. "A discussão (mas'ala) acerca da pre-eternidade do mundo no Tahafut al-tahafut de Averrois." [s.n.], 2004. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280213.
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Orientador: Carlos Arthur Ribeiro do NascimentoTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-04T01:47:24Z (GMT). No. of bitstreams: 1 Verza_TadeuMazzola_D.pdf: 16646602 bytes, checksum: de4b43a0ee813196f1bd05a8d62d1712 (MD5) Previous issue date: 2004
Resumo: Esta tese é uma análise da primeira discussão do Tahãfut al-tahãfut de Averróis (1126-1198), que trata da pré-eternidade do mundo. O Tahãfut consiste num comentário refutatório ao Tahãfut al-falãsifa de al-Ghazali (1058-1111), obra que, na primeira discussão, visa refutar a posição dos filósofos em favor da pré-etemidade do mundo. Esta tese, portanto, não apenas analisa a defesa de Averróis da pré-etemidade do mundo, mas também sua posição frente aos argumentos de Ghazali, que defendem a criação do mundo a partir do nada e refutam sua pré-etemidade. Pretende-se, também, mostrar que o modo pelo qual Averróis visa defender os argumentos dos filósofos é o fio condutor da primeira discussão
Abstract: This thesis is an examination of the first discussion of Averroes' Tahãfut altahãfut about the pre-eternity of the world. The Tahãfut is a commentary that refutes AI-Ghazali's Tahãfut al-falãsifa, which intends in the first discussion to refute the philosophers' defense of the pre-etemity of the world. Therefore, this thesis analyses not only Averroes' defence of the pre-etemity of the world, but also his position on Ghazali's arguments defending the creation of the world out of nothing and refuting its pre-eternity. It is also intended to show that the way Averroes defends the argument of the philosophers is the conductive thread of the first discussion
Doutorado
Filosofia
Doutor em Filosofia
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LeCompte, Kacie Sherry. "The Female Voices of Islam." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/philosophy_theses/8.
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The Female Voices of Islam is arguing for feminism to be regarded as a theory instead of an ideology so that the voices of contemporary female Muslims can be heard. This paper reviews the arguments of four such women: Amina Wadud, Fatima Mernissi, Asra Q. Nomani, and finally Zainab al-Ghazali. Collectively their discourses support equality for men and women within the Islamic tradition, while their individual ways of approaching the subject differ dramatically. Wadud and Nomani support the theory that an egalitarian ethic can be found in the roots of the Islamic tradition, in both text and ritual. Mernissi investigates how economic evolution of Islamic society stimulates a shift in spatial boundaries for Muslim women. Al-Ghazali does not address female inequality within the tradition, but advocates an egalitarian ethic through the example she sets in Egyptian society. She is concerned with a world wide observance of “true” Islam.
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Devji, Ümit Yoksuloglu. "Al-Ghazālī and quantum physics : a comparative analysis of the seventeenth discussion of Tahāfut al-Falāsifa and quantum theory." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79931.
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This thesis compares the concepts presented in the Seventeenth Discussion of al-Ghazali's Tahafut al-Falasifa with concepts currently being discussed in the field of quantum physics. Written as an attack on the neo-Platonic and Aristotelian thinking which challenged the orthodox theology of Medieval Islam, Tahafut al-Falasifa (Incoherence of the Philosophers) questions the understanding of physical reality forwarded by the philosophers of al-Ghazali's times. The Seventeenth Discussion ('On causality and miracles') in particular, with its aim of proving the possibility of miracles, questions the acceptance of notions such as necessary causality and the validity of scientific observation in the natural world.Although several scholars have examined al-Ghazali's argument in the Seventeenth Discussion in terms of causality, observation and the nature of human conceptions of physical reality, and many others have noted the implicit potential connections between quantum theory and concepts of religiosity, only one, Karen Harding, has attempted a synthesis of the ideas put forth within these two seemingly diverse subjects. This thesis, then, carries forward from the ideas of Harding and attempts an original comparative analysis of the two. (Abstract shortened by UMI.)
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Darmani, Ghazaleh [Verfasser], and Ulf [Akademischer Betreuer] Ziemann. "Pharmaco-TMS-EEG as a new tool to characterize human cortical excitability and connectivity / Ghazaleh Darmani ; Betreuer: Ulf Ziemann." Tübingen : Universitätsbibliothek Tübingen, 2018. http://d-nb.info/1172716331/34.
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Donnat, Marianne. "Espaces pastoral, médical et sanitaire : le recours aux soins en zone sahélienne : le cas des communautés arabes Juhayna et dazagara du Bahr-el-Ghazal, au Tchad." Montpellier 3, 2006. http://www.theses.fr/2006MON30028.
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Le système de soins proposé aujourd'hui aux populations pastorales nomades du Sahel est-il adapté ? L'usage actuel des soins par les pasteurs révèle des choix et des stratégies spécifiques, dont les enjeux sont ici analysés en utilisant les méthodes de la géographie de la santé. L'étude montre ainsi les atouts mais aussi les disparités et les inadaptations entre les espaces pastoral, médical et sanitaire, dans le cas des communautés arabes et dazagara du Tchad occidental. Elle propose des solutions pratiques pour une politique de santé publique plus favorable aux sociétés pastoralesIs the health care system which is available today in the Sahel adapted to the needs of nomadic people? The current use of health facilities by pastoral people reveals specific choices and strategies that are analyzed here with the tools of Health Geography. The study shows the assets but also the disconnections between the pastoral space, the health supply space and the health demand space, with the case-studies among arabic and dazagara communities in western Chad. It suggests practical solutions to encourage a health policy that takes more nomadic people needs into account
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Ghossein, Mohamad. "Reason and Revelation In Islamic Political Theology: The Epistemological Foundations of Al-Ghāzālī’s Theocracy." Thesis, Université d'Ottawa / University of Ottawa, 2021. http://hdl.handle.net/10393/42129.
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In this thesis, I explore the epistemological dimensions in the political thought of Abū Ḥāmid al-Ghazālī (d. 1111), a renowned Muslim theologian and philosopher, famous for the refutation of the peripatetic tradition by means of a thoroughgoing skepticism. His reflections on human understanding and the cognitive faculties led him to the following conclusion: since reason is not self-sufficient, humanity must abide by revealed laws. While al-Ghazālī maintains that strict obedience is necessary for certain commoners, he arrives at such theocratic conclusions by way of investigating human nature as well as metaphysical claims. In brief, al-Ghazālī’s claim that humans must abide by revelation is grounded on two interrelated themes which are prevalent across his texts: (1) his view that God’s power over the universe is unlimited and (2) his claim that humans are entirely feeble before His omnipotence. In this sense, al-Ghazālī’s theology stands out as a negative philosophy; it is his use of philosophy that eventually undercuts independent philosophy, thus demanding that all persons submit to a higher source of truth, God’s revelation. Alternatively, al-Ghazālī proposes a mystical doctrine to address humanity’s perceptive shortcomings, claiming that the ascetic experience is the best means to attaining knowledge of the divine. I argue that, by pursuing a systemic inquiry into the nature of creation, which leads up to this mysticism, al-Ghazālī occasionally elevates reason to the ranks of revelation. This is because he arrives at this conclusion not by way of revelation, but through independent philosophical reflection and inquiry, one that makes use of particular theological notions. His skeptical refutation of certain philosophical doctrines is followed by his mysticism. In the later stages of my thesis, I extrapolate from this study to make larger claims about the nature of theocratic regimes. In the final analysis, I re-examine his theological and philosophical concepts to demonstrate how they are transposed to his political thought. I argue that al-Ghazālī’s key theological notions strongly shape his main political writings, though he tones down the philosophical and mystical jargon. While addressing the rulers, al-Ghazālī hopes that they could adopt the humility of the ideal ascetic man he has in mind. In brief, al-Ghazālī articulates a politics of humility to warn against tyrannical practice by appealing to the importance of the heart. Lastly, though this thesis deals with al-Ghazālī’s theological corpus, I also contribute to the literature on reason and revelation. I demonstrate that the theological may also contain reason at its foundation, especially when appealing to universal questions about humanity’s welfare.