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Ali, Aun Hasan. "Imamite rationalism in the Buyid Era." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99568.
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The aim of this study is to revise existing theories of the Imamite turn towards rationalism. In the first chapter I discuss trends in Imamite thought during the period of the presence of the Imams; explore the impact of the Occultation on the Imamite community; and assess the character of the Imamite traditionism in the century after the Occultation. The bulk of the second chapter comprises a comparison of two texts: I`tiqadat al-imamiyya by Ibn Babuya, which represents Imamite traditionism during the first century of the Occultation, and Tas&dotbelow;h&dotbelow;ih&dotbelow; i`tiqadat al-imamiyya, which is a correction to Ibn Babuya's creed by his student al-Shaykh al-Mufid, considered the founder of the rationalist school in Imamism. Finally, in the conclusion I will address the conceptual problems found in the intellectual history of this stage of development in Imamite thought with reference to the recent work of Quentin Skinner.<br>Le but de cette étude est de réviser les théories existantes au sujet de la tournéeimamite vers le rationalisme. Dans le premier chapitre, je discute les tendances dans lapensée Imamite pendant la présence des Imams, en éxaminant l'impact de l'Occultationsur la communauté imamite, et considérant le caractère du traditionisme imamite dans lesiècle suivant l'Occultation. La plupart du deuxième chapitre est composée d'unecomparison de deux textes: l'tiqiidiit al-imiimiyya par Ibn Babuya, qui représente letraditionisme imamite pendant le premier siècle après l'Occultation, et Ta~lJiJl i'tiqiidiital-imiimiyya, qui est une correction du credo d'Ibn Babuya, par son étudiant al-Shaykhal-Mufid, qui est considéré le fondateur de l'école rationaliste de l'Imamisme. Enfin,dans la conclusion, j' adresse les problèmes conceptuels trouvés dans l'histoireintellectuelle de cette étappe du développement de la pensée imamite, en référant àl'oeuvre récente de Quentin Skinner.
2
Naboulsi, Wafaa. "La conception politico-philosophique shiite imamite du pouvoir." Nice, 1986. http://www.theses.fr/1986NICE2009.
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Notre these se rapporte a la conception politico-philosophique shi ite imamite du pouvoir. Elle se divise en une introduction generale, une problematique, une premiere et une deuxieme parties, et enfin une conclusion. La partie preliminaire a pour objectif d'introduire le lecteur aux donnees generales de l'islam shi ite en precisant le cadre conceptuel dans lequel nous nous placons. La problematique nous aide a formuler nos hypotheses de travail et questions. La premiere partie porte sur la conception shi ite imamite du pouvoir pendant les deux periodes suivantes : celle des douze imams et leur presence aupres de la communaute shi ite; celle de l'occultation" (periode des dynasties imamites et prise de pouvoir par les juristes). La deuxieme partie est une reflexion politico-philosophique du pouvoir. Elle repose sur la realite du passage d'un pouvoir purement theocratique a celui d'un pouvoir temporel (celui des savants religieux) guide par un imam vivant dans un monde imaginal. L'interet donc de ce travail est d'elucider les mouvements et les comportements politiques de l'islam shi ite que celui-ci soit religion d'etat ou pas, a travers le monde. Il s'agit d'interroger d'une part la realite politique (celle du liban et de l'iran plus particulierement) et d'autre part, les penseurs shi ites imamites et les penseurs occidentaux.
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Naboulsi, Wafaa. "La Conception politico-philosophique shi ite imamite du pouvoir." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37599933p.
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Taha, Mazin. "Le Mariage dans l'Islam d'après les écoles Hanafite et 'Imamite." Paris 1, 1985. http://www.theses.fr/1985PA01A002.
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Nejatbakhshe, Nasrollah. "Les Quatre préceptes (al-aḥkām al-arba‘a) : le droit shi’ite imamite à l’épreuve de l’Occultation". Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP052.
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Le shi’isme est avant tout la religion de la figure sainte du Guide divin, de l’Imam. L’imamisme duodécimain (à douze imams), branche principale et de loin majoritaire du shi’isme (actuellement plus de 200 millions de fidèles) et religion d’Etat en Iran depuis le X/XVIe siècle, porte ce nom car sa lignée d’Imams se termine avec le douzième. D’après la tradition, celui-ci s’est occulté dans la première moitié du IV/Xe siècle, devenant ainsi « l’Imam caché », pour revenir à la Fin des temps en tant que Sauveur eschatologique. Or, sur le plan juridique, l’absence de l’Imam rend problématiques un certain nombre de pratiques religieuses. En l’occurrence, c’est le cas de ce qu’on appelle en droit imamite « les Quatre Préceptes » (al-aḥkām al-arba‘a). Il s’agit de : 1) la guerre sainte, le jihād, plus particulièrement le jihād offensif. 2) La collecte et la distribution de certaines taxes religieuses, plus précisément le Cinquième (al-khums), l’aumône (al-zakāt) et dans certains cas l’impôt foncier (al-kharāj). 3) Les peines légales (ḥadd, pluriel ḥudūd), c’est-à-dire les peines prévues par le Coran pour punir certaines fautes comme couper la main du voleur ou fouetter l’adultère. 4) Enfin, les prières collectives et plus singulièrement la prière collective du vendredi (ṣalāt al-jumu‘a). C’est que selon le droit imamite ancien, consigné dans le corpus des enseignements attribués aux Imams historiques et compilé dans les plus anciens ouvrages de Hadith tout le long des III-IV/IX-Xe siècles, ces prescriptions, pour être pratiquées et mises en application de manière adéquate, doivent être directement dirigées par la personne de l’Imam infaillible ou le représentant de l’Imam, explicitement et nommément désigné par ce dernier. Dans la période de l’Occultation qui, selon l’imamisme duodécimain, dure encore et durera jusqu’à la Fin des temps, l’Imam étant lui-même physiquement absent et n’étant pas capable de désigner nommément un représentant, l’application de ces Quatre Préceptes devient problématique. La thèse est l’étude de l’évolution des théories juridiques autour de ces Quatre Préceptes, les débats voire les conflits entre différents courants à leur sujet ainsi que la présentation des sources les concernant depuis l’avènement de l’Occultation au IV/Xe siècle jusqu’à nos jours. Une attention particulière y est accordée à l’époque safavide (X/XVIe au XII/XVIIIe siècle), époque de la déclaration de l’imamisme comme religion d’Etat dans l’empire iranien et celle de la naissance de ce qui est conventionnellement appelé « le clergé shi’ite ». A travers l’examen historique des différentes théories sur la légalité ou l’illégalité de la pratique des Quatre Préceptes pendant l’Occultation, on peut se rendre compte d’un phénomène historique majeur : le remplacement progressif de la figure de l’Imam et de son autorité spirituelle par celle du Docteur de la Loi, juriste-théologien mujtahid, et son autorité théologico-politique. Ce phénomène, commencé il y a plus d’un millénaire dans la Bagdad des Bouyides avec la rationalisation du shi’isme, atteint son apogée dans l’Iran révolutionnaire du XXe siècle et l’arrivée au pouvoir, pour la première fois, du clergé « rationaliste » à la tête d’un grand Etat<br>Shi’ism is above all the religion of the holy figure of the Divine Guide, the Imam. Twelver Imamism (with twelve Imams), by far the main branch of Shi’ism (currently more than 200 million faithfuls) and the state religion in Iran since the 10th/16th century, bears this name because its lineage of Imams ends with the twelfth one. According to the Tradition, the latter became hidden in the first half of the 4/10th century, becoming “the hidden Imam” who will return at the End of Time as the eschatological Saviour. However, from a legal point of view, the absence of the Imam makes a number of religious practices problematic. This is especially the case of what is known in Imami law as the “Four Prescriptions” (al-aḥkām al-arba‘a). These are : 1) the holy war, the jihād, more specifically the offensive jihād. 2) the collection and distribution of some religious taxes, more specifically the Fifth (al-khums), almsgiving (al-zakāt) and in some cases property tax (al-kharāj). (3) Legal penalties (ḥadd, plural ḥudūd), i.e. the penalties laid down in the Qur’an for certain faults such as cutting off the thief’s hand or whipping the adulterer. 4) Finally, the collective prayers and especially the collective Friday prayer (ṣalāt al-jumu‘a). According to ancient Imamite law, recorded in the corpus of teachings attributed to historical Imams and compiled in the oldest works of Hadith throughout the 3-4/9-10th centuries, these prescriptions, in order to be adequately practiced, must be personnaly directed by the infallible Imam or the Imam’s representative, explicitly designated by the latter. In the period of Occultation which, according to Twelver Imamism, still lasts and will last until the End Times, the Imam himself being physically absent and not being able to name a representative, the application of these Four Prescriptions becomes problematic. The present thesis consists of the study of the evolution of legal theories around these Four Prescriptions, the debates and even conflicts between different currents about them, and the presentation of the sources concerning them from the advent of the Occultation in the 4th/10th century to the present day. Particular attention is paid to the Safavid period (10th/16th to 12th/18th centuries), when Imamism was declared the state religion in the Iranian empire and what is conventionally called the “Shi’ite clergy” was born. Through the historical examination of the different theories on the legality or illegality of the practice of the Four Prescriptions during the Occultation, one can realize a major historical phenomenon: the progressive replacement of the figure of the Imam and his spiritual authority by that of the Doctor of the Law, the mujtahid lawyer-theologian, and his theological-political authority. This phenomenon, which began more than a millennium ago in the Boutid Baghdad with the “rationalisation” of Shi’ism, reached its apogee in the revolutionary Iran of the 20th century and the arrival in power, for the first time, of the “rationalist” clergy at the head of a great State
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Ghasemi, Hamed Abbas. "De l'obligation d'information dans le contrat : étude comparée du droit français et du droit islamique imamite /." Villeneuve d'Ascq : Thèses / Presses Univ. du Septentrion, 2002. http://www.gbv.de/dms/sbb-berlin/342915622.pdf.
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Ghasemi, Hamed Abbas. "De l'obligation d'information dans le contrat, etude comparee du droit francais et du droit islamique imamite." Rennes 1, 1998. http://www.theses.fr/1998REN11016.
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Cette these a pour objet d'etudier deux series de questions dans le cadre de l'obligation d'information dans le contrat : l'une sur le plan theorique et l'autre sur le plan pratique, en droit francais ainsi qu'en droit islamique imamite, l'une des sources principales du droit iranien. S'agissant du droit francais, c'est l'occasion d'etudier d'abord les derniers changements legislatifs concernant l'obligation d'information, en tenant compte de l'influence du droit europeen. Ensuite, l'etude de la jurisprudence et des opinions doctrinales permet de mettre en lumiere l'importance de cette obligation : quantitativement, elle interesse un grand nombre de personnes et elle touche une grande variete de situations juridiques. Qualitativement, elle conduit a reconsiderer les questions fondamentales du droit des obligations. S'agissant du droit islamique imamite. Ce travail donne d'abord une connaissance generale du droit islamique, surtout de l'ecole imamite. Il permet de mesurer l'aptitude du droit islamique imamite a repondre aux necessites sociales et aux besoins de la pratique. Il revele egalement la possibilite de son harmonisation avec le droit moderne des contrats. Ensuite, afin de repondre a la necessite sociale de reequilibrer les relations contractuelles et de proteger la partie la plus faible dans le contrat en republique islamique d'iran, nous avons construit et degage la theorie de l'obligation d'information pour la premiere fois en droit islamique imamite, en esperant construire posterieurement ce concept en droit positif iranien.
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Amir-Moezzi, Mohammad Ali. "Réflexions sur quelques thèmes majeurs de la théosophie imamite : l'"Imam" dans le shiisme duodécimain originel." Paris, EPHE, 1991. http://www.theses.fr/1991EPHE5011.
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Aiello, Antonella Carmela <1987>. "Le tradizioni imamite nel Wasā’il al-Shī‘a di al-Ḥurr al-‘Ᾱmilī(m.1693)in merito al nikah al- mut'a". Master's Degree Thesis, Università Ca' Foscari Venezia, 2014. http://hdl.handle.net/10579/5449.
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Questa tesi si propone di indagare il carattere, l’origine e la legittimità giuridica del nikāḥ al-mut‘a, ‘‘matrimonio temporaneo’’ o meglio ‘‘di godimento’’, attraverso la traduzione di un documento originale: il Wasā‘il al-Shī‘a di al-Ḥurr al-‘Ᾱmilī. Dell’intera opera, ovvero una vasta raccolta di ḥadiṯ che toccano le principali questioni del diritto islamico, abbiamo preso in esame esclusivamente la voce riguardante il matrimonio temporaneo, che si trova all’interno del quattordicesimo volume della raccolta, dedicato interamente alla questione del matrimonio. La traduzione, dalla lingua araba a quella italiana, costituisce il corpus principale della tesi e vuole essere il punto nodale dal quale le conclusioni verranno tratte. Abbiamo tentato inoltre di sottolineare la diversità dell’approccio sunnita e sciita rispetto a tale questione e di tracciare un breve excursus delle loro discordanze ideologiche. Il nikāḥ al-mut‘a, rappresentando un istituto matrimoniale in piena regola, è provvisto di molti aspetti che lo accomunano ad un normale matrimonio e che abbiamo preso in esame: la stipulazione di un contratto bilaterale tra le parti, la presenza di un walī e l’elargizione di una dote. Allo stesso tempo abbiamo analizzato peculiarità specifiche della mut‘a, legate proprio alla sua natura temporanea: la scadenza stabilita del contratto; l’assenza, anche se non in tutti i casi, di un’eredità; l’articolazione di formule e locuzioni che legalizzano l’unione delle due parti e la rendono lecita; i dettami che regolano il riconoscimento della prole nata sotto il contratto, i periodi di continenza(‘idda) della donna allo scadere del termine di ogni unione. Infine abbiamo cercato di trattare ogni aspetto sopra citato attraverso un ottica sia storica che giuridica, al fine di fornire un quadro utile alla comprensione della mut‘a a un lettore contemporaneo.
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Bahrani, Fatemeh. "Les inégalités entre époux en droit iranien de la famille." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0561.
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Au moment de l’élaboration du projet de la loi de la protection de la famille en 2007, il semblait exister un consensus général parmi les politiciens, les religieux, les universitaires et les activistes des droits de la femme, sur la nécessité de réformer les dispositions légales iraniennes concernant la famille. Pourtant, en dépit des attentes, la nouvelle L.P.F. a totalement maintenu la même structure de rapport entre les époux que celle qui avait été régie par les dispositions antérieures. Ces inégalités étant fondées sur le droit imamite, ont été justifiées depuis la fin des années 1960, par la théorie de non similitude exposée par Ayatollah Motahari. Selon la théorie de non similitude, du fait de leur différence de nature, l’homme et la femme ne peuvent pas avoir le même rôle : à la femme, le rôle de reproduction de la vie au sein de l’instance familiale, à l’homme la reproduction de la richesse afin de subvenir aux besoins de la famille. A travers l’étude des inégalités dans rapports personnels et patrimoniaux des époux, l’étude montre que cette division du travail n’assure pas une vie conjugale pacifique, digne et équilibrée. L’étude montre aussi que la protection matérielle de l’épouse dure uniquement durant la vie du mari. Par ailleurs, les mesures matérielles de protection théoriquement accordées à l’épouse, sont, en pratique, très difficiles à percevoir. En outre, cette compensation matérielle n’est pas suffisante pour réparer le dommage moral subi par celle-ci<br>At the time of drafting the family protection bill in 2007, there seemed to be a general consensus among politicians, religious, academics and women's rights activists on the need to revise the Iranian family law legislation. However, despite the anticipations, the new family protection law, has totally maintained the same structure of relation between the spouses as that which had been enacted in previous legislations. These inequalities, based on imamite law, have been justified since the end of the 1960s by the theory of non-similarity between man and woman, set forth by ayatollah Motahari. According to the theory of non-similarity, because of their difference in nature, men and women can not have the same tasks. To woman, the role of reproduction of life within the family; to man, the reproduction of wealth in order to provide for the needs of the family. But, the fact that several pecuniary relations between the spouses were affected by the new family protection law proves that from the point of view of the Iranian legislator, the balance which was supposed to dominate the relation between the spouses was disturbed. The study of inequalities in the personal and patrimonial relations of the spouses, the study shows that this division of task does not ensure a peaceful, dignified and balanced married life. The study also proves that the material protection of the wife lasts only during the life of the husband. On another note, the materiel protection measures that are theoretically granted to the wife, are practically very difficult to perceive. Furthermore, such material compensation is not sufficient to recompense for the non-pecuniary damage suffered by her
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Neyestani, Mohammadreza. "Fondations waqf dans le chiisme duodécimain en Iran du 16ème au 18ème siècle selon les ḥadîths, le fiqh et la société safavide". Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3045.
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Le waqf est l'un des phénomènes socioculturels religieux majeurs du monde musulman, en vigueur dans les sociétés islamiques depuis les débuts de l'islam jusqu'à nos jours. Dans cette recherche, on s'est attaché à l'étude du waqf selon l'école chiite imâmite duodécimaine en Iran du 16ème au 18ème siècle. Pour que cette analyse soit la plus complète possible, on a abordé la question sous trois aspects complémentaires. Ainsi, la première partie examine le waqf dans les ḥadîths de la tradition chiite duodécimaine, les présentant, les traduisant et les analysant alors que la seconde partie se concentre sur des positions des jurisconsultes les plus influents de la période concernée par rapport à la praxis et à la théorie de waqf. La recherche sur les pratiques de waqf dans la société safavide compose la troisième partie de cette thèse. Cette approche tripartite a produit une étude qui analyse les fondements théoriques de waqf dans le chiisme duodécimain ainsi que des pratiques mêmes de waqf en islam chiite. Cette recherche constitue une première étape pour comprendre la spécificité du waqf chiite dans un cadre géographique et historique précis qui façonna les bases de la jurisprudence chiite contemporaine sur le waqf qui reste toujours d'actualité<br>Waqf is one of the major sociocultural phenomena in Islam since the early generations up until today.This dissertation focuses on waqf according to the Twelver Imamite Shiite doctrine in Iran from the 16th to the 18th century. To study this in different ways, we have used three complemetary aspects. The first part closely examines waqf in Twelver Shiite ḥadîths, presenting, translating and analyzing them while the second section concentrates on the positions of the most influential Shiite ulama of the period with respect to waqf theory and praxis. Research on waqf practices in Safavid society make up the third section of this thesis. This tripartite approach has produced a study which analyzes the theoretical foundations of waqf in Twelver Shiism as well as the practices of waqf in Shiite Islam. This research is a step on the way to understanding the specificity of Shiite waqf within a geographical and historical context which has established the basis for contemporary Shiite jurisprudence on waqf up until today
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Sánchez, Sánchez José Ignacio. "Al-Jāḥiẓ's treatises on the imamate." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610268.
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Mohamad, Zaid Bin. "Al-Juwayni's doctrine of the imamate." Thesis, University of Edinburgh, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.529397.
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This thesis is devoted to the study of the doctrine of the imamate according to Im9m al-Haramayn Abi al- Ma°gli ý-Abd al-Malik bin -Abdullah al-Juwayni. The thesis consists of eight chapters. It begins with a brief introduction to the life of al-Juwayni and the historical background to his doctrine of the imamate. The first chapter deals with al-Juwayni's concept of the imamate and its establishment. The second chapter deals with the qualifications required for the imam. The third chapter deals with the disqualification and dismissal of the imam. This comprises three separate sections i. e. the circumstances which require disqualification, the circumstances which require dismissal and the rules pertaining the dismissal. Chapter four deals with the duties of the imam. Chapter five deals with the assistants and equipment required by the imam. Chapter six and seven deal with the legitimacy of the imamate of the four Guided Caliphs and the legitimacy of the de facto imamate of Ni; gm al-Mulk, respectively. In analyzing al-Juwayni's doctrine -of the imamate, an attempt is made in chapter eight to show the chain of thought among the traditional scholars prior to and after him, and to show the contribution made by al-Juwayni in the formulation of the doctrine of the im9mate in Islam. The conclusion, presents the result of the analysis of his writing on the doctrine of the im9mate, its origin and influence.
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Mavani, Hamid. "Doctrine of imamate in Twelver Shi'ism : traditional, theological, philosophical and mystical perspectives." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85188.
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The doctrine of imamate---that is, the rule of a particular individual over the community---is a central and pivotal concept in Islam generally, and in Shi`ism specifically. Scholars who have studied this concept have tended to emphasize one aspect of the doctrine of imamate to the exclusion of all others. At one end of the spectrum, scholars ascribe to the imamate a strictly esoteric dimension, and at the other end, they view it primarily as a political institution. Dr. Mohammad Amir-Moezzi is a proponent of the former, while the late Ayatullah Khumayni is a proponent of the latter. Both polarized views prevent us from appreciating the coherence and integrity of the Shi`ite tradition and the richness of the doctrine of imamate, whose central and primary function is to provide guidance such that humanity can attain success and prosperity in this life, and salvation in the afterlife. The diverse approaches adopted in the study of this doctrine---from the perspectives of the Qur'an and ḥadith, theology, philosophy and mysticism---along with the linkages and commonalities established between them on the basis of the revelatory sources, are indicative of the foundational role played by this doctrine in the development of these various disciplines. It has informed all aspects of the Shi`ite religious sciences and world view. This is best reflected in the works of Maytham al-Baḥrani (d. 699/1299), who is perhaps the first Imamite scholar to embrace these traditionally mutually exclusive approaches in his treatment of the doctrine of imamate, and who is the subject of study of the last chapter of this thesis.
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Fadlallah, Sadreddine. "Les fondements principaux de la jurisprudence chez les chiites imamites." Paris 1, 1991. http://www.theses.fr/1990PA010616.
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Cette etude porte sur les sources de la legislation chez les chiites imamites, a savoir, le coran, la sunna - constituee des actes et dits du prophete - et la preuve rationnelle. Le consensus des savants, considere comme source chez les sunnites, n'est pour les chiites, qu'un moyen de reveler la sunna. L'etude est introduite par une partie preliminaire ou sont abordes brievement les fondements pratiques de la legislation, les regles de deduction a partir de ces fondements et la qualification legale qui est le produit final des deux sciences de la jurisprudence et des fondements. L'etude est fondee sur une comparaison entre la tendance imamite et les tendances sunnites d'une part, d'autre part, elle est fondee a l'interieur de la tendance chiite entre les "fondamentalistes" et les "traditionalistes"<br>This is a study on the basis of chiite legislation which are the coran and the sunna. The letter is constituted by words and acts of the prophet and the imams and by rationnal proofs. The agreement of ulemas considered as a base for sunnits is for chiites only a way to reveal the sunna. The introduction to this study treats shortly on the pratical basis of the legislation, rules of deduction and legal qualification which is the final product of both juridictions and fondations. The study is based on the comparaison between immamite and sunnite tendencies and within the imammite tendency between "fondamentalists" and "traditionalists"
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Steigerwald, Diane 1961. "L'imâmologie dans la doctrine ismaélienne nizarienne." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66129.
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Nafis, Muhammad. "The concept of the imamate in the works of al-Māwardī." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26070.
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This thesis deals with al-Mawardi's concept of the imamate as expounded not only in al-Ahkam al-Sultaniyyah, but also in his other political treatises which are related to the subject. It is divided into a long introduction, two chapters, and a conclusion. After first introducing the controversial issue of the imamate and its historical background, the introduction exposes al-Mawardi's life, career and works, and discusses views on him expressed by modern scholars. The first chapter discusses the nature of the imamate focusing on its origin and necessity, the methods whereby the imam comes to power, the imam's duties and the possibilities for him to be deposed. The second chapter examines the political subdivision within the imamate and its consequences, namely, the presence of other institutions: the wazirate and the amirate. The conclusion sums up the general concept of the imamate in the works of al-Mawardi.
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Mohamed, Samah. "État, pouvoir et territoire : le développement de l’État qasimite au Yémen (1006/1597-1127/1715)." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3058.
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Cette thèse porte sur l’histoire du développement de l’État qasimite au Yémen à l’époque moderne. La dynastie qasimite puisa sa légitimité dans la théorie de l’imamat zaydite, basée sur la conception chiite du pouvoir. Enracinés dans les Hauts-plateaux yéménites depuis le IIIe/IXe siècle, les imams zaydites étaient des guerriers se réclamant d’une généalogie sacrée, source de leur pouvoir charismatique. Héritiers de cette histoire, les Qasimites se saisirent du pouvoir au Yémen par une révolte contre les Ottomans qui débuta en 1006/1597. Après l’expulsion des Ottomans en 1045/1635, les Qasimites s’imposèrent comme les seuls maîtres du territoire yéménite. Pendant le règne des six premiers imams, le territoire des Qasimites, initialement limité à une partie de Hauts plateaux zaydites, ne cessa de s’étendre pour englober de vastes zones sunnites. Dès lors, le développement de l’État qasimite s’accompagna d’un processus de révisions idéologiques dont le principal enjeu était le maintien du pouvoir sur un territoire hétérogène du point de vue religieux. Malgré des formes de résistances diverses et multiples, l’État qasimite perdura pendant plus de deux siècles (XIe/XVIIe-XIIIe/XIXe). Cet État sut, sur les bases d’une idéologie zaydite renouvelée, développer des institutions politiques et administratives durables en s’appuyant sur des réseaux intégrant, selon des modalités variées, les notabilités religieuses et tribales<br>This thesis focuses on the history of development of the qasimi state in Yemen in modern times. Qasimi dynasty drew his legitimacy in the theory of the Zaydi imamate, based on the Shiite concept of power. Rooted in the Yemeni Highlands since the third / ninth century, the Zaydi imams were warriors claiming a sacred genealogy, source of their charismatic power. Heirs of this history, Qasimis seized power in Yemen by a revolt against the Ottomans, which began in 1006/1597. After the expulsion of the Ottomans in 1045/1635, the Qasimis established themselves as the sole masters of the Yemeni territory. During the reign of the first six imams, the territory of Qasimis, initially limited to a part of Zaydi Highlands, never ceased to expand to include vast Sunni areas. Therefore, the development of qasimi state was accompanied by a process of ideological revisions, whose main issue was the maintenance of the power on a heterogeneous territory from the religious point of view. Despite various and multiple forms of resistances, the qasimi state continued for more than two centuries (11th/17th-13th/19th). This state was able, on the basis of a renewed Zaydi ideology, to develop sustainable political and administrative institutions relying on networks including religious and tribal notables, according to various modalities
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Hertzman, Rachel. "YEMEN'S MIGRANT NETWORKS AS CRITICAL FACTOR IN POLITICAL OPPOSITION TO THE IMAMATE." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/292676.
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Nineteenth and twentieth century migratory networks had a formative, yet unrecognized, impact in the lead-up to the 1962 establishment of the Yemen Arab Republic. Migrants from Northern Yemen to Aden built discursive spaces for contesting economic and political oppression that served as a foundation for later channels of political dissidents and reformists to oppose the Imamic regime, often walking a tightrope between their own calls for reform and the interests of foreign state actors. Those spaces were preserved in the later development of similar networks after 1962 and paved the way for generations of migrants to contest or advance reigning economic and social orders via labor migration to oil-rich states.
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Gabrani, Majida Badruddin. "The concept of "Imâmah" in the works of ʻAlī Sharîʻatî (1933-77 A.D.) /". Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66165.
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Paparozzi, Michael. "Reach Me, My Imam! : South Asian Perspectives on Imamate, Martyrdom, and Divine Intervention." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/311779.
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Al-Hashimy, Sa'id b. Muhammad B. Said. "Imam Salim b. Rashid and the Imamate revival in Oman 1331/1913-1338/1920." Thesis, University of Leeds, 1994. http://etheses.whiterose.ac.uk/3257/.
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The principal aim of this thesis is to assess the performance of Imam Salim b.Rashid and the Imamate revival in Oman during the second decade of the 20th century. It presents biographical information about Imam Salim, with special reference to the military and political policies by which he established and consolided his Imamate in the Interior Province, and his relations with the Sultan and the latter's British supporters. An attempt is also made to explore the relationship between the Imam and the Omani tribes and to evaluate his administrative success. This thesis comprises eight chapters, and the introduction and conclusion. The introduction reviews the relevant literature on the topic. The first chapter describes the geographical setting and provides a historical background, relating to three principal matters: the rise of the Iba<;liyyah and the development of the Imamate in Oman; the events in Oman after Sd. Sa'id's death up to 1913; and the effects of the First World War. The second chapter seeks to give an account of the career of Imam Salim's life and the Imamate revival. The third chapter discusses the manner in which the Imam was elected, private and public allegiance (bay'ah) and the Imam's aims and policy programme. Chapter Four deals with the Imam's military operations and the spread of his authority over Oman. Chapter Five examines the attempts at negotiation between the Imam and the Sultan, and the role of the British Government and the local figures in this regard. Chapter Six is devoted to a discussion of the role of the tribes in support of Imam Salim, and the extent of the Imam's influence over these tribes. Chapter Seven assesses the Imam's administrative machinery, including the political system, the bureaucracy, education policy, and financial apparatus. Chapter Eight examines the causes behind the assassination of Imam Salim and the signing of the Treaty of al-Sib. In the conclusion, we present the findings of the research as they have emerged from the assessment of the course of events in Oman. We have said that the Omanis succeeded in reviving the Imamate and elected Imam Salim al-KharU~i who devoted his efforts to establish the foundations of the state, and peace prevailed in the country after the treaty of al-Sib in 1920.
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Poor, Daryoush Mohammad. "The metamorphosis of authority : a case study of the Aga Khan Development Network and the Ismaili Imamate." Thesis, University of Westminster, 2012. https://westminsterresearch.westminster.ac.uk/item/8z8xw/the-metamorphosis-of-authority-a-case-study-of-the-aga-khan-development-network-and-the-ismaili-imamate.
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This research is a study of modern developments of the institutions of the Nizārī Ismaili imamate during the time of the present Ismaili Imam, Shāh Karīm al-Ḥusaynī, Aga Khan IV, as the 49th hereditary living Imam of Shiʿi Nizārī Ismaili Muslims, particularly addressing the formation of the Aga Khan Development Network (AKDN) and the functions of the Community institutions. Using the case study of the Aga Khan Development Network and the Nizārī Ismaili imamate, this research demonstrates that the three ideal types of authority as proposed by Weber, namely the traditional, charismatic and legal-bureaucratic types, are not sufficient to explain the dynamics of authority among Muslims. This is partly due to Weber’s belief in the uniqueness of Western civilisation, which is a product of his thesis on Protestant Ethics and partly because his ideal typical system does not work in the case of the Muslim societies. The Ismaili imamate with its multifarious institutions in contemporary times is the most suitable counter-example by which to powerfully demonstrate that Weberian models of authority fail to explain this phenomenon and it would indeed appear as a paradoxical institution if viewed with Weberian theses. The Ismaili imamate in contemporary times represents a paradigm shift and a transmutation not only as regards the Weberian models but also when viewed from inside the tradition of Shiʿi Muslim history. This evolutionary leap forward, which has been crystallised over the course of the past half a century, in the Ismaili imamate suggests the development of a new form of authority which is unprecedented. There are clearly various elements in this form of authority which could be discerned as rooted in tradition and history; however the distinctive elements of this new form of authority give it a defining and exciting dimension. There are several qualities which are peculiar to the contemporary condition of the Ismaili imamate and its style of leadership which are distinctive. Most importantly, while some central features, like succession by way of designation (naṣṣ) has not changed, there is one overarching quality which can best capture all these elements and that is the transmutation of the Ismaili imamate from the person of the Imam into the office of imamate and thus we are now facing the institutionalisation of the imamate and the office being the embodiment of the authority of the Imam. I have described this new development as a metamorphosis of the authority because it gives an entirely new form and content to the previously familiar concept of authority in the Shiʿi Ismaili Muslim tradition.
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El-Attar, Jamal F. "The political thought of al-Jahiz with special reference to the question of Khilafa (Imamate) : a chronological approach." Thesis, University of Edinburgh, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.520751.
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The aim of this thesis is to study some of the earliest literary works in classical Arabic Literature, namely those of the Abbäsid man of letters, al-Jähiz (160-250/776-869), that have dealt with the question of caliphate (Imäma), and are concerned with knowing who has the right to rule and the criteria underlying that right. The importance of this research lies in its attempt to reconstruct chronologically al-Jähiz's political works and thought by unfolding the full politico-religious heritage before al-Jähiz in order to understand the forces that had moulded his thought (Islamic, Umawi, °Uthmäni, Muctazili, Khäriji, Shi'i, Hanbali, etc.), and assist any future study of his impact on other political authors. While benefiting from previous studies on al-Jähiz, generalizations that present him as a non-changeable entity have been avoided, in order to reach a more comprehensive judgement and fruitful understanding of al-Jähiz's political philosophy. Thus a detailed analysis of twenty seven extant Jähizian works that span half a century of °Abbäsid polity must precede any global assessment of the broad lines of al-Jähiz's political theory, which has to await the laborious yet indispensible and promising task of tracing the doctrinal constants and variants displayed in al- Jähiz's political thought throughout the varying political eras. Scholars of al-Jähiz are therefore offered a unique opportunity in which the full spectrum of his political thought is re-assembled after detecting the developmental stages and major landmarks followed, by linking them to their respective politico-religious settings and also guided by the chronological markers and contextual pointers that prove that link. My critical examination of al-Jähiz's political literature also aims at unveiling the ideological and political concerns of the `Abbäsid community and caliphate and evaluating al-Jähiz's role in the propagation and shaping of °Abbäsid politics. I have also tried to interpret and account for the phenomenon of the marriage between `history' and `contemporary politics' in al- Jahiz's time, and relate his hostile and tendentious anti-Umayyad position plus his views of the Shia to the growing pro-°Abbäsid historiographic activities, and his special brand of Ftizäl.Much effort has been exerted to extract al-Jähiz's political formula and doctrine by distinguishing his quoted views from his own views. The thesis is also concerned with answering the following questions: What factors underly his pro- Alid and anti-Rafidi output and were they mutually irreconciliable? How do his pro- Alid writings fit in with his pro-`Abbäsidism and fondness for the charismatic Häshimi stock of Quraysh, what influence had this on his initial Basran (`Uthmäni) milieu and how much can be gained from the totality of his heresiographic scanning in understanding the formative period of Muslim sects? Were al-Jähiz's views constantly bound by the necessity to observe the fluctuating interests of the regime or were they capable of sidestepping those pressures? Were his views on Imäma more concerned with the criteria according to which rulership was acquired or with the manner in which it should be practised? A full literature review is given, with an outline of the method and guidelines followed, difficulties incurred and suggestions for further studies on al-Jähiz.
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Imami, Adrian [Verfasser]. "Biotransformationen von Lignosulfonaten und Herbiziden durch Basidiomyceten / Adrian Imami." Gießen : Universitätsbibliothek, 2016. http://d-nb.info/1084560992/34.
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Kamarudin, Russli. "Political philosophy of al-Ghazzālī : an analysis." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28058.
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This thesis deals with the political philosophy of al-Ghazzali from an analytical point of view. It focuses its examination on his theory regarding the imamate and sultanate. This examination is based on four of his works, namely, Fad&dotbelow;a'ih&dotbelow; al-Bat&dotbelow;iniyah wa-fad&dotbelow;a'il al-Mustaz&dotbelow;hiriyah, al-Iqtis&dotbelow;ad fi'l-i'tiqad, Ih&dotbelow;ya' 'ulum al-din and Nas&dotbelow;ih&dotbelow;at al-muluk . It begins with an account of past scholarship on al-Ghazzali's political thought. Until recently scholars have focused on al-Ghazzali's theories without giving due consideration to the circumstances that led him to develop them. This thesis shows how they were shaped by his encounter with the 'Abbasid court and the Seljuq sultanate, and how his own theological and juridical concerns coloured his interpretations. The practical necessity of justifying his concept of the imamate was forced upon him by the challenge posed by the Fat&dotbelow;imid caliph in Egypt, and by the reality of power politics in Baghdad, where the caliph exercised only nominal control. Throughout his writings he demonstrates an overriding concern for a stable society in which Islam can be practiced in full, even at the cost of living under an oppressive system.
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Ebrāhim, Badrudīn sheikh Rashīd. "The foundation of the Caliphate and Imamate in Islam: a comparative study between the Ash‛ariyyah and the Imāmiyyah from a classical perspective." Thesis, University of Western Cape, 2009. http://hdl.handle.net/11394/3276.
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Magister Artium - MA<br>Imāmah, (imamate) literary means leading, and khilāfah (succession) means
representative. but, in the terms of "Islamic concept", the medieval theologian
and jurists has termed it «Religious–Political leadership».1 the major dispute
concerning the imamate surrounding the question of investiture to exercise the
prophet’s comprehensive authority (Wilāyah‘āmah), as the temporal and spiritual
leader of the ummah (community). From demising of the prophet, the matter of imamate, between Ash‛arī and Shī‘ah (twelve) there are two main opinions. Ash‛arī’s views are prevalent among the early Muslims headed by Abûbakar and his associates regarded the imamate to be right of the ummah (nation), and they chose Abûbakar. The Shī‘ah implicitly rejected the previous opinion, and maintained that the leadership was passed on through a special designation. This regarded the imamate divinely
invested in ‘Ali ibn Abī Ţālib, the prophet cousin and son-in-law. Therefore,
controversy between Ash‛arī and Shī‘ah on the question of leadership arise after
the prophet returns and coherences to the two fundamentals central points:
First: The nature of the relationship of the prophethood to the political leadership.
The Shī‘ah regarded political leadership as an extension of the prophetic mission
after the demise of the prophet: «Meaning that political leadership is not simply
political rule but it is the corollary of the interpretation of religion, and takes
imamate in depth interpretation»2. Other hands, Ash‛arī consider and include it in
the matter of masāliħ Al ‛āmah (public interest). The Islamic jurists definite the
masāliħ al ‛āmah (public interest), any issue whether it is religion or matter of world that could not fixed with fact proof from holy Qur'ān and prophet’s
tradition. Therefore, the matter of caliphate emerges it in the masāliħ al-‛āmah
(public interest) which, relies on human agency. Second: The contract of political leadership and authority between the problematic of mutual consultation and divine appointment. This point focus on ‘aqd (contract) of khilāfah (repress- entative of God) between leader and ummah (nation) and evolves around the problem of consultation, mainly in the Ash‛arī’s view, which is based on "selection system". So, in the historical experience, it can be noted that the consultation as mechanism in the choosing the ruler was not achieved as an "organized system" neither in the period of the rightly guided caliphs, nor in the periods of dynastic rulers. The imamate as a «supreme
leadership» had a major problem issue in the contemporary scholars, both the
Islamic and secular, since it was announced in the modern context Dawlah
(government), which based on nationality and separated from religious
hegemony. Its dialectic, in the present article, is to deal with theological and
judicial theory. Therefore, in 1979, the Islamic council of Europe published a
«concept of Islamic state». Most of the figures shaded are based on the
Khomeini's thought (the founder of Islamic republic revolution of Iran), and
Karāchī’s Muslim council scholar (they constituted Ash‛arī view). In the Islamic
state, the Khomeini thought based on «the Islamic state is constitutional;
Government is based on law and the Paramount legislative authority resides on
God himself». On the other hand,«the Islamic state» shaped as «the principals of
an Islamic state which centers on the supremacy of God, citizens rights and
proper government» 3 Therefore, caliphate it is difficult to separate or detach from prophethood in the perspective of the commentary and interpretation of equally the Qur'anic and Sunna texts. So, difference between Ash‛arī and Shī‘ah around immāmah
(leadership in Islam) are based on the theological principles which rise from the
problem of cosmology, divine justice and human destiny. Therefore, the difference can be based on the idea (thought) about these theological principles.
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Takim, Liyakatali Nathani. "The Rijal of the Shii Imams as depicted in Imami biographical literature." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308597.
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Weaver, James. "On the transmission of material on the factions of the Šīʻah and the doctrine of the Imamate in the Iraqi kalām doxographical tradition up to al-Ašʻarī". Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648277.
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Buyukkara, Mehmet Ali. "The Imami Shi'i movement in the time of Musa al-Kazim and Ali al-Rida." Thesis, University of Edinburgh, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.537908.
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Andersson, Jonas. "Is Iran an Islamic State : A Comparison between Shia Islamic Theory of State and Ayatollah Khomeini's Islamic Republic of Iran." Thesis, Jönköping University, JIBS, Political Science, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-9524.
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<p>The Islamic Republic of Iran‟s alleged pursuit of nuclear missile capabilities is proving in-creasingly problematic for the international community, which places the country in a sig-nificant position in world politics. In turn, the world‟s attention towards the thirty-year-old Republic established by the late Ayatollah Khomeini has resurged. The Republic of Iran based on Ayatollah Khomeini‟s interpretation of Islam has long stood in the spotlight of both public and scholastic scrutiny, particularly due to its perceivably radical manoeuvres on the international stage. However, as the focus of these scrutinizing views has been the Iranian unwillingness to subdue and conform to western norms, the issue of the „<em>Islamicness‟ </em>of the Republic has been overlooked.</p><p>Hence, this thesis seeks to draw further attention to this question - whether Iran can truly be regarded as an Islamic State - in order to ensure a deeper and more accurate under-standing of the Republic of Iran. The purpose of this paper is thus to investigate and re-flect on the theory of Islamic governance promoted by Ayatollah Khomeini and the politi-cal system of the Islamic Republic through the prism of Islamic history. The theory of the Islamic State and the Shia Islamic leadership has been and continues to be central in Aya-tollah Khomeini‟s and the Islamic Republic‟s official rhetoric, being claimed as the sole foundation of the „new‟ Iranian system. In consequence, this paper delves into the Islamic theory of State and the concept of the Imamate in order to critically analyze Ayatollah Khomeini‟s theory and the Islamic Republic. This is aimed at yielding a conclusion whether Iran is justly labeled an Islamic State.</p><p>By performing this norm-fulfilling analysis of the subject in question reliant on a qualitative data collection, the thesis has found that the correlation between the two theories of Islam-ic governance is one of considerable disputability. The paper has, based on the investigated material, been able to conclude that the Islamic Republic of Iran holds a political structure lent from non-Islamic sources, but that its personnel and political field of contest can still be considered Islamic. What the paper has thus revealed is that Khomeini‟s reasoning con-stitutes a novel and unique form of Islamic fundamentalism formed in conjuncture with political ideas of modern and non-Islamic nature. Hence, the results of the study suggests that the <em>Islamic </em>Republic of Iran is in need of serious reconsideration as the Iranian model of Islamic governance remains a source of contention because of the significant deviations from what it claims as its sole basis.</p><br><p>Den Islamiska Republiken Irans påstådda strävan att uppnå kärnvapen kapacitet har visat sig vara ett stort problem för det internationella samfundet, vilket har gett landet en bety-dande position i världspolitiken. Detta har i sin tur medfört att Iran återigen har fått värl-dens uppmärksamhet riktat mot sig, endast trettio år efter Ayatollah Khomeinis upprättan-de av den Islamiska Republiken. Irans statsskick, som uteslutet bygger på Ayatollah Kho-meinis egen tolkning av Islam, har länge stått i fokus för både offentlig och akademisk granskning, i synnerhet på grund av dess tillsynes radikala manövrar på den internationella scenen. Men eftersom fokuset för denna granskning har varit Irans ovilja att rätta sig efter västerländska normer så har frågan om Irans Islamiska natur förbisetts.</p><p>Utifrån detta så ämnar denna uppsats att uppmärksamma och belysa frågan om Iran verkli-gen kan betraktas som en islamisk stat, vilken är en nödvändighet för en djupare och mer korrekt förståelse av landet. Syftet med denna studie är således att undersöka och reflektera över teorin om Islamiskt styre som Ayatollah Khomeini främjar och hans senare republik genom att jämföra dessa med deras påstådda grundpelare: Islamisk statsteori och dess le-darskap. Islamisk statsteori och det shia Islamska ledarskapet har alltid varit centralt i Aya-tollah Khomeinis och den Islamiska Republikens officiella retorik, där de hävdas vara den enda inspirationen för Irans statsskick. Detta är dock något som denna uppsats ifrågasätter, och den har därav undersökt Islamisk statsteori och dess ledarskap för att i sin tur kritiskt granska Ayatollah Khomeinis teori och den Islamska Republiken Iran. Denna studie har därav gett upphov till en slutsats om Iran är rättvist märkt ‟en Islamisk stat‟.</p><p>Denna studie har genom att utföra en norm-uppfyllande analys av ämnet i fråga, vilande på en kvalitativ datainsamling, funnit endast en vag korrelation mellan de två modellerna för Islamiskt styre. Baserat på det undersökta materialet så har studien kunnat konstatera att Iran har en politisk struktur som lånats från icke-islamiska källor, men att dess aktörer och politiska ‟spel‟ trots det är av en islamisk natur. Vad som därav har påvisats i denna uppsats är att Ayatollah Khomeinis teori och stat utgör en ny och unik form av Islamisk fundamen-talism som skapats i konjunktur med moderna och icke-islamiska idéer. Resultaten av den-na undersökning indikerar på så vis att den Islamiska Republiken Iran är i behov av en om-prövning i förhållande till dess Islamiska natur, vilket är speciellt tydligt då Iran visar prov på betydande avvikelser från dess påstådda grundpelare.</p>
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Osman, Rawand. "Female personalities in the Qur’an and Sunna : based on the major sources of Imami Shi’i Islam." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2916/.
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The purpose of this thesis is to investigate the manner in which the Qur’an and sunna depict female personalities in their narrative literature. It is a comprehensive study of all the female personalities mentioned in the Qur’an, and is selective in the personalities of the sunna to the three prominent women of ahl al-bayt, Khadi>ja, Fa>t}ima, and Zaynab. The sources examined here are the major sources of Ima>mi> Shi>‘i> Islam, including the exegetical compilations of the eminent Shi>‘i> religious authorities of the classical and modern periods; as well as the authoritative books of Shi>’i> traditions. The results reached here are that female personalities are portrayed as human beings, and that they display feminine qualities, which are often viewed positively and are sometimes commendable traits for men, at least as far as the spiritual domain is concerned. The hypothesis, particularly about women’s humanity, will be tested against the depiction of womanhood in the h}adi>th literature, with special emphasis on Nahj al-Bala>gha. The study recommends that future research on the subject of “women in Islam” widen the scope of what it considers to be its data, outside the domain of the law.
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Machlis, Elisheva. "Imami sectarianism and the challenge of modernisation : renewal and reform of Shiʻi thought in Iraq and Lebanon (1918-1958)". Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608670.
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Syamsiyatun, Siti. "Al-Shahrastānī and the Shīʻī doctrine of Imāma : an analysis of the views expressed in his al-Milal wa al-Niḥal and Nihāyat al-Iqdām fī ʻIlm al-Kalām". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=20477.
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This study seeks to analyze the views of al-Shahrastani (479/1086--548/1153) on the issue of Shi`i imama as presented in his works al-Milil wa al-Nih&dotbelow;al and Nihayat al-Iqdam fi `Ilm al-Kalam. In each of these he devotes several chapters to a discussion of the leadership of the Shi`i community since the days of `Ali b. Abi T&dotbelow;alib. The study shows that both books under discussion were designed by al-Shahrastani to serve different purposes and were composed according to different methodologies. He takes completely different approaches to his treatment of Shi`i doctrine in al-Milal and the Nihaya. Acting as a "historian of religion" in al-Milal, the author shows considerable objectivity and avoids passing judgement. He supports his account of Shi`ism with arguments acknowledged by the Shi`is themselves. This is because al-Shahrastani intended al-Milal as a scientific and systematic account of religions. However, as a "theologian" he held certain of his own beliefs regarding several doctrinal problems, which he also wished to make it public. It was to serve this purpose that the Nihaya was composed. Furthermore, in this work the author does not hesitate to attack opinions different from his own, including the doctrine of imama.
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Dreher, Josef Ibn Qasi. "Das Imamat des islamischen Mystikers Abūlqāsim Aḥmad ibn al- Ḥusain ibn Qasī (gest. 1151) : eine Studie zum Selbstverständnis des Autors des "Buchs vom Ausziehen der beiden Sandalen" (Kitāb Halʻ an-naʻlain) /". Bonn, 1985. http://bibpurl.oclc.org/web/19656.
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Daou, Tamima Bayhom. "The Imami Shii conception of the knowledge of Imam and the sources of religious doctrine in the Formative Period from Hisham b. al-Hakam (d. 179 A.H.) to Kulini (d. 329 A.H.) /." Thesis, Online version, 1996. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.339018.
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Dib, Simon. "La pensée gnostique dans la religion Druze : les Lettres de la Sagesse (69, 70 et 71)." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5062.
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Le Druzisme représente un courant philosophico-religieux qui peut être considéré comme une doctrine d'apparence religieuse, de pensée philosophique et systématique, de référence gnostique dans l'histoire de l'Islam. Ses adeptes vivent en communauté hermétique, ses sages (šeiẖs) se retirent dans des réclusions (ẖalwāt) en s'isolant comme des mystiques, ils se livrent à une retraite spirituelle sans pratique religieuse, ils ne se réfèrent à aucune tradition précédente des religions monothéistes, de par leurs écrits ou leurs pratiques. Ils conservent une tradition et une éthique avec un code de conduite et des interdits culinaires. En revanche, le Druzisme est né au sein de l'Isma`ilisme, il établit un lien intellectuel et spirituel avec la philosophie antique et avec le néoplatonisme tout en assimilant des éléments des religions d'orient avec des éléments grecs helléniques. Peut-on alors parler d'une secte de l'Islam, du moment où il n'y a aucun lien avec ce dernier sinon le milieu historique dans lequel celle-ci est vu le jour? Peut-on parler de religion, quand il n'y a aucune religiosité ou pratique religieuse exprimée ou vécue? S'agit-il de dire que l'on est face à une théosophie alors que le lien entre les membres de la communauté n'est pas fondé sur la philosophie et que le commun des Druzes n'est pas philosophe? Comment qualifier ce phénomène d'une communauté dont le lien est une foi qui n'est pas exprimée religieusement, et une doctrine dont le contenu n'est pas révélé, à laquelle s'attachent des membres qui ne le connaissent qu'une fois initiés? En somme, qui sont les Druzes et qu'est-ce que le Druzisme? Existe-t-il un lien entre cette doctrine et la gnose?<br>Druzism is a philosophico-religious movement which may be considered primarily as a doctrine but with a religious appearance, a systematic and philosophical thinking, with some reference to Gnosticism in the history of Islam. Its adherents live in a community of hermits, its wisemen (šeiẖs) retire in seclusion (ẖalwāt) by isolating themselves like mystics, as they deliver themselves to living in a spiritual retreat, without any religious practice ; they refer to no previous religious traditions even among the monotheistic ones, whether in reference to their sacred writings or religious practice. The Druze adheres to a tradition and a code of ethics and behaviour, as well as to culinary prohibitions. Druzism itself however, was born in the heart of Ismailism, while establishing an intellectual and a spiritual link with both ancient philosophies and neoplatonism, all the while assimilating various element of mid and far-eastern religions, mixed with Greek and Hellenistic ideas. Can we therefore speak of the Druze as if forming a sect of Islam? Can we even speak of a religion where in fact there is no trace of religiosity or religious practice either expressed or lived? Is it possible that we are facing theosophy where the link between the members of the community is certainly not founded on a philosophy? How can one qualify this phenomenon of a community where the main tenet is that of a faith which is not expressed in a religious manner, and a held doctrine the contents of which are not revealed, to which its members adhere, not knowing it fully unless once initiated? In summary, who are the Druzes, and what is Druzism? Is there a link between its doctrine and that of Gnosticism?
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SALATI, Marco. "I Zuhrâwî: una famiglia di Ashrâf aleppini di epoca ottomana. Aspetti socio-economici della presenza imamita ad Aleppo (1630-1680)." Doctoral thesis, 1990. http://hdl.handle.net/10278/27313.
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Chu, Chun-Feng, and 朱春鳳. "Knowledge, Health Beliefs, and Behavior on Tuberculosis Prevention among Imamates in Correctional Facilities in Northern Taiwan." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/07555059906475862901.
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碩士<br>國立台北護理學院<br>護理研究所<br>98<br>The increasing incidence of tuberculosis (TB) in prisons worldwide make it a priority target for the StopTB strategy. The aim of the current study was to use the Health Belief Model as the conceptual framework investigating determinants of intentions of regular annual screening and symptomatic screening for TB among inmates who would be released from prison within the next 12 months. A cross-sectional design with purposive sample was used for the study. A total of 276 inmates from two prisons (male prison= 124, female prison=152) in the Northern Taiwan were recruited. Data were collected through self-administrated questionnaire with a return rate of 100%. The instruments used in the study included TB Knowledge scale (Cronbach’s alpha = 0.80), TB Prevention Health Belief Model Scale ( Cronbach’s alpha ranged from 0.63 to 0.97), and Intention for TB Screening Scale (Cronbach’s alpha = 0.90). The results showed that 33.2% participants had their previous TB screening more than a year and male inmates had higher scores on TB knowledge and related health beliefs than female counterparts (11.11±0.28>10.21±0.29, 135.04±1.55>131.30±1.04). Moreover, significant differences were found in perceived susceptibility and health motivation among male and female inmates (t = 42.12, p<.001, t = 54.85, p<.001). Results from the multiple regression indicated that perceived benefits, self-efficacy, and health motivation were significant determinants of male inmates’ intention to regular annual screening (R2=32.2%); perceived benefits and self-efficacy were significant determinants of male inmates’ intention to symptomatic screening (R2=28.0%). Self-efficacy alone is the significant predictor for female inmates’ intention to regular annual screening (R2=16.3%); self-efficacy and perceived barriers were significant determinants of female inmates’ intention to symptomatic screening (R2=24.1%).
The recommendations on the strategy and policy to stop TB in prison were (1) provide annual TB screening in all correctional facility; (2) contents and means to deliver health education on TB prevention should be culturally appropriate for the inmates; and (3) strengthen the cooperation between the correctional facility and public health department in order to provide comprehensive services and enhance the adherence of TB screening for those in needs.
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Růžička, Jan. "Hledání legitimního vládce v sektách šī'itského islámu." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-304815.
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The aim of the thesis is to classify the form of political leadership and domination in Shia islam's political ideology, their development and ability to succeed in political reality. I especially focus on the Shia understanding of political power and its connection to infallible Imam as secular and religious leader of the Shia community. For analysis of the concepts I use the description of early Islam, including the Shia reasons for the dissolution of Muslim ummah, as well as the reasons that led to the multiple division of Shiism. I analyse specific examples of ideological break up of the Shia community (Ithnasharia, Isma'ila, Hashashins, Alawi, Duryz and modern Islamic Republic of Iran) and finally cardinal reformulation of understanding of political leadership and domination by Ayatollah Khomeini. His concept Wilājat al-faqīh (Guardianship of the jurist) started the era of radical transformation of the Shia political ideology, although he wanted only to modernize it and not to establish a brand new set up. My aspiration is therefore to analyze whether Wilājat al-faqīh can still be seen as the return to the roots of traditional Shiism or if it has a new quality without connection to previous Shia history.
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Čech, Libor. "Nábožensko-politické aspekty kultury mučednictví v Islámské republice Írán." Doctoral thesis, 2012. http://www.nusl.cz/ntk/nusl-306012.
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The presented doctoral thesis examines character and significance of the culture of martyrdom (farhang-e shahadat) in contemporary Iranian society with a particular emphasis on delimitation religious-political dimension of this phenomenon and determination of causes and implications of relatively recent reinterpretation which has radically shifted this culture from the religious-spiritual sphere to the political-ideological and even revolutionary. On the one hand, the thesis deals with a complex view of mechanism and manners of the utilization of the Karbala paradigm as the instrument for formulation of politically (and otherwise) motivated aims by different spectres of power structures of the ruling establishment and diverse oppositional social movements and on the other hand it reflects its apolitical standpoint associated with a spiritual experience of believers, which proceeds from the popular religion. These aspects of the political and religious boundary of the culture of martyrdom are examined in detail and given in the context of current socio-political reality. The thesis also strives for presenting of arguments founded on the premise which defines the culture of martyrdom as an essential source for constructing of identities and strengthening of solidarity among Iranian Imami Shi'ites,...