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Dissertations / Theses on the topic 'Islamic hermeneutics'
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Ahmed, Babar. "The rational psychology of perfect being theology : towards a new Islamic hermeneutics." Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/3209.
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Some of the attributes of a perfect being (e.g. first cause, necessary being, intelligent creator) are established on the basis of theological arguments such as the cosmological and the teleological. At the deepest level, these theological arguments are based on principles of rational psychology such as simplicity and sufficient reason. Moreover, belief that the perfect being is the moral omnipotent God is an act of trust and thus based on the rational psychology of trust. Theists in the Abrahamic tradition subscribe to first cause/necessary being/intelligent creator theology and must therefore remain faithful to any psychological principles (simplicity, sufficient reason, trust) that are the rational grounds for believing in the existence of their God. But such faithfulness results in a deep tension within Judeo-Christian theism. For example, a Christian theist who believes in the Trinity must at the same time remain faithful to the principle of simplicity that rejects the Trinity. Because simplicity is the rational basis for the deeply cherished attributes of the Christian God (first cause/necessary being/intelligent creator), it is argued that faithfulness to psychological principles such as simplicity discipline Christian theistic belief, in particular the belief in the Trinity. Examples of this nature offer a framework for a similar disciplining of Islamic hermeneutics on the basis of rational psychology. Muslim interpreters tend not to systematically engage in the philosophy of religion, and for this reason do not explicitly articulate the psychological principles that gave them their theistic Muslim identity. As a result, they deviate from such principles when it comes time to interpret the original sources of Islam (Quran and Sunna). Consistency is one of the demands of rationality, and it is inconsistent to assume principles in arriving at a theistic Muslim identity and then subsequently fail to apply those principles consistently to the task of textual interpretation.
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Obiedat, Ahmad Z. "Uṣūl al-fiqh hermeneutics as reflected on the debate on human cloning : a critical analysis of contemporary Islamic legal discourse." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79968.
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This thesis discusses the prohibition of human cloning in contemporary Islamic legal discourse, which relies on two distinct doctrines: the first seeks support in the Qur'anic text, while the second depends on method of utilitarian legal hermeneutics (al-istiṣlaḥ ). These doctrines are examined by comparing them to the method that contemporary Islamic legal discourse adopts, namely, uṣul al-fiqh. When this is done, a discrepancy emerges in the first doctrine that traces this prohibition back to the text of revelation, which in turn requires further clarification of the foundations of hermeneutics in uṣul al-fiqh---identified here as textual and legislative consistency. For this, Shaṭibi's theory of maqaṣid al-sharī'ah offers one of the most reliable bases for the hermeneutics to evaluate the second doctrine. The methodological venture in this thesis aims at criticizing the current methodology while at the same time offering a justified approach to hermeneutics in contemporary Islamic legal discourse and in the case of human cloning.
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Subhani, Azeemuddin. "The Islamic doctrine of ribā prohibition : a modular hermeneutical examination." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33932.
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The Islamic prohibition of riba is unequivocal but textually not explicit. The traditional and liberal theological, juridical and philosophical hermeneutical effort has addressed it comprehensively but not conclusively. This inconclusiveness is due to the absence of the identification of the distinctive characteristic of riba, resulting from the use of limited scope pre-defined juridical and economic paradigms employing a contextual exoteric approach, excluding the broader esoteric content. This promotes an internal hermeneutical imbalance between the variables of meaning, application, rationale, underlying cause and consequence of riba, preventing the full convergence and congruence of these narrowly defined paradigms with the broadly implied paradigm in the Qur'an and the Sunna, and obstructing the promulgation of the prohibition. The resolution of this hermeneutical gridlock, predicated upon the discovery of the distinctive rationale and the derivation of the underlying cause of riba prohibition, has a direct bearing on the expansion of scope and unreserved acceptance of the prohibition.
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Stenberg, Carl-Johan. "Religiös feminism och sufism : en hermeneutisk analys av sufisk teologi." Thesis, Uppsala universitet, Religionshistoria, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296208.
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Alnufaishan, Sara. "Peace Education Reconstructed: How Peace Education Can Work in Kuwait." University of Toledo / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1520615392239737.
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Lancaster, Irene. "Abraham ibn Ezra : hermeneutics and Torah." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306911.
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Rasyid, Amhar. "Some Qurʾānic legal texts in the context of Fazlur Rahman's hermeneutical method." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26318.
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This thesis is an attempt to analyze Fazlur Rahman's hermeneutical method: his theory of the divine revelation of the Qur'an and its application to the case of zakat (alms) and riba (usury) in particular. Rahman's theory is firmly in touch with reality and he proposes a well-argued system of Qur'anic methodology. Theoretically, he seeks to determine the general principles behind the Qur'anic legal texts, since the latter were contextualized by time and place while the former are universal and eternal. Practically, Rahman calls Muslims to an intellectual jihad in the effort to reformulate the Qur'anic legal injunctions on social matters in order to solve the problems of the present. Rahman sees the long-standing ad hoc solutions, such as those of the traditionalist Muslims, as unworkable due to their piecemeal treatment of the Qur'anic teachings.The thesis then explores Rahman's proposal for hermeneutical philosophy particularly of Gadamer and Emilio Betti. It attempts to show that Rahman's use of the notion of 'effective history' to understand the 'mind' of the Prophet in formulating the Qur'anic laws leads him to subjectivism. For one thing, he judges the Prophet's mind from the present century when rationality and technology play a dominant role. Besides, laws in the Qur'an are explained in terms of their socio-economic background. Consequently, the thesis comes to the conclusion that Rahman's hermeneutics are lacking in theological considerations and the legal intentions of the Qur'an are secularized.
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Owuo-Hagood, Ndola M'Balia. "A Hermeneutical Examination of Creation in Islam at Georgia State University." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/rs_theses/26.
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In traditional Islam, Adam is the first human created. Eve, or Hawa, was created to be his mate and she was made from Adam’s uppermost left rib. There has been a move to argue that Eve and Adam were created simultaneously. I will argue that, because of the negative patriarchal and misogynistic imagery that has been attached to Islam, some feminist Muslim thinkers are attempting to move Islam into a realm where they believe is revolutionary enough to make a new statement in the modern world. These feminist Muslims are making strides to make the Qur'an the sole authority in Islam, while simultaneously dismissing all traditional accounts that have historically been used to assist in interpreting the Qur’an. Although their conclusions are interesting, their methods will be the focus of my thesis. What these feminists are attempting is a method of interpretation that has never been widely accepted in Islam.
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Persson, Anna. "Vägen till islam : En studie av svenska mäns konversionberättelser." Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-20358.
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Syftet med den föreliggande studien är att utifrån konvertiters egna berättelser om sin väg till islam nå en ökad förståelse för vilken innebörd valet att konvertera till islam får för deras identitet och känsla av mening. Studiens frågeställningar är: Hur beskriver konveriter sin egen resa till islam, vilken betydelse har den nya religiösa identiteten för dem i deras vardag samt vilken mening finner de i sin religiösa tro idag. Studiens teoretiska utgångspunkter har varit Rambo och Farhadian's teori om konversionsstadier, Bauman, Johansson samt Berger & Luckmann's resonemang kring identitet som en process samt McGuire utifrån religion som meningssystem och konversion som omformulering av självet. Metoden som valts för att kunna uppfylla syftet och besvara frågeställningarna har varit hermeneutiken. Undersökningen har baserats på fem semistrukturerade intervjuer. I studiens resultat framgick att konversion är en process bestående av flera stadier med ett utgångsläge bestående av sökande och avsaknad av svar som slutligen resulterar i mening i den religiösa tron, ny religiös identitet samt ett nytt perspektiv på livet vilket sammantaget innebär ett nytt sätt att se på sig själva och världen för konvertiterna.
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Jørgensen, Jonas Adelin. "Jesus imandars and Christ bhaktas two case studies of interreligious hermeneutics and identity in global Christianity." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2006. http://d-nb.info/990746720/04.
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Faridzadeh, Raed [Verfasser]. "Metapher, Hermeneutik, Übersetzung : eine kontrastive Studie über den Begriff "Metapher" innerhalb der westlichen und islamisch-persischen Gedankenwelt / Raed Faridzadeh." Berlin : Freie Universität Berlin, 2011. http://d-nb.info/1026356784/34.
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Syamsuddin, Sahiron. "Die Koranhermeneutik Muḥammad Šaḥrūrs und ihre Beurteilung aus der Sicht muslimischer Autoren eine kritische Untersuchung." Würzburg Ergon-Verl, 2006. http://d-nb.info/993258654/04.
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Forero, Isabel Muñoz. "Considerações hermenêuticas sobre o conceito de liberdade: um diálogo com o Islam." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/59/59142/tde-15012018-164903/.
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A palavra liberdade pertence a um caleidoscópio de semânticas e interpretações plurais. Este trabalho tem como objetivo fazer uma investigação interdisciplinar entre Psicologia, Antropologia e Filosofia sobre a liberdade como categoria, para compreender sua configuração no horizonte de sentido islâmico, tendo como base o Alcorão, e alguns dos hadices do Profeta Muhammad e o método hermenêutico do filósofo Franz George Gadamer. Mediante uma revisão bibliográfica, foi feita uma justaposição da concepção de liberdade que existe tanto no contexto islâmico quanto no Ocidente. Nesta análise pretende-se investigar a ideia de que o desconhecimento da cultura, tradições e maneiras de interpretar esta noção no mundo islâmico tem acarretado inúmeros preconceitos originando, por sua vez, apontamentos, discriminação e agressões, na tentativa de impor a ideia própria de liberdade sobre a do outro. É fundamental tomar as ferramentas das que dispõe a Psicologia, a Filosofia e a Antropologia, para ter um horizonte de sentido mais amplo sobre o conflito, e que nos permita analisar essas questões, porque a pergunta pela liberdade abrange a construção da pessoa, além de ser um dos seus direitos humanos fundamentais, está conformado pela interpretação de si próprio e do outro num contexto complexo, mediado pelas relações de poder, os enfrentamentos e conflitos políticos, assim como os religiosos.The word freedom belongs to a kaleidoscope of semantics and plural interpretations. In this diversity are several spheres as moral where freedom is defined by knowledge, however, freedom in social, political and even religion, has different dimensions. A hermeneutical process that aims to understand how freedom is configured in Islam has its basis in the comprehension of the text because it contains the structure and the way people build their religious experience and how they give it full meaning. The understanding of the sacred text is attached to the knowledge of the religion\'s precepts as it can be said that the principles for the believer are based to her/his spiritual experiences. When considering the importance of the Qur\'an to the Muslim, it could be said that out of Islam (for that one that is Muslim) can be neither peace nor freedom nor justice outside Islam because the knowledge to help to achieve these other topics is the revealed message itself as a life code. According to this interpretation made the right way, the faith in God and the humbleness in recognizing the wisdom of Allah and accepting the authority of the prophets and the message, are fundamental elements that configure the existence and meaning of the contexts of the believer in Islam. For understanding what is freedom in Islam we need to see what the Muslims understand for freedom according to their horizon of meaning.
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Nordström, Sandra. ""Islam är inget som har hittats på av aliens" : En kvalitativ intervjustudie om islamofobiska diskurser i skolan." Thesis, Högskolan i Gävle, Religionsvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-23591.
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Detta är en kvalitativ studie om islamofobi och hur skolan arbetar förebyggande för att motverka diskriminering och att islamofobiska yttringar och attityder förekommer inom skolmiljön. Detta utifrån Skolverkets riktlinjer och styrdokument. Tre verksamma utbildare varav två är aktiva religionslärare på gymnasiet samt en samordnare och utbildare i likabehandling har intervjuats utifrån semistrukturerade intervjuer. Detta har gjorts för att klargöra vad respondenterna uppfattar som bidragande faktorer för elevernas uppfattning av islam och muslimska kulturer. Intervjuerna har tolkats utifrån diskursteorins grundläggande principer där studien avsett att klargöra hur de tillfrågande lärarna arbetar för att nyansera bilden av islam och muslimer. Studiens resultat visar att de avgörande faktorerna för hur elever uppfattar religionen islam och dess utövare utgörs av medias porträttering av islam och muslimer, elevens sociala sammanhang i vilket hen befinner sig i samt bristerna i elevernas förhållningssätt till källkritik. Studiens resultat visar även att respondenterna arbetar aktivt för att nyansera bilden av islam och muslimer samt att dessa förhåller sig mycket väl till de riktlinjer och styrdokument som Skolverket ger.
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Mathon, Léa. "Subjectivations religieuses et accommodements du croire entre des éthiques contrastées. Le cas des halaqat de femmes." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0098.
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Les processus de piété islamique et ses différentes modalités d’engagement initiés par des femmes commencent à se faire connaître depuis une dizaine d’années. À partir d’une ethnographie des halaqat (cercles d’études islamiques) de femmes en France et en Égypte, je tente de cerner les conceptions souvent novatrices que tentent d'introduire les femmes musulmanes en revisitant les sources scripturaires envisagées comme des héritages légitimateurs et des énoncés performatifs, ainsi que la manière dont elles apprennent à organiser leur vie quotidienne conformément aux règles islamiques d’une conduite éthique et vertueuse. En décrivant le déroulement de divers espaces socioreligieux, je souhaite examiner d’une part les pratiques rituelles contemporaines de femmes qui participent à l’enseignement religieux pour renforcer leur disposition pieuse et les liens sororaux, montrer ensuite comment se construit et se négocie ce processus de piété en contexte laïque, et enfin qu’elles constituent des voix à partir desquelles peuvent émerger des changements dans les mouvements religieuxThe process of islamic piety and its various engagement modalities initiated by women have been spreading for a decade. Based on a halaqat ethnography (islamic circle study) of women in France and in Egypt, I attempt to figure out frequent cutting-edge conceptions which muslim women try to introduce by revisiting scriptural sources interpreted as legitimizing traditions and performative discourses, and the way they learn how to manage their daily life according to the islamic rules of a virtuous and ethical deportment. By describing the way social-religious spaces work, I wish to examine contemporary ritual practices of women who participate in religious teaching to enhance their pious position and sisterly relationships on the one hand, while showing how is piety constructed and negotiated in the French secular context of laïcité, and that they constitute the voices from which may emerge changes in religious movements
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Ollivry, Florence. "Louis Massignon et la mystique musulmane : analyse historiographique, méthodologique et réflexive d’une contribution à l’islamologie." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP051.
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Née d’un questionnement épistémologique sur la manière dont les concepts véhiculés par la recherche découpent le réel et sur la place de la subjectivité en sciences des religions, cette thèse analyse la vision de la mystique musulmane selon Louis Massignon (1883-1962). Elle met en lumière la posture herméneutique de ce chercheur qui, après avoir démontré l’origine qur’anique du soufisme, fait de la figure d’al-Mansûr b. Hallâj (m. 309/922), le paradigme de la sainteté en islâm. L’analyse montre que sa vision de la réalité étudiée est tributaire de sa propre spiritualité : il perçoit la mystique authentique comme une voie d’ascèse, de purification par la souffrance. Au cœur de l’union mystique, le mystique devient le témoin de Dieu. A cette voie, il oppose celle d’Ibn 'Arabî (m. 638/1240) et perçoit l’influence du néoplatonisme comme une altération de la pureté ascétique primitive. La voie la plus pure est une mystique de l’annihilation (fanâ') au sein de laquelle l’être humain serait indigne d’endosser les attributs divins et de connaître l’état de subsistance (baqâ'). Sa quête, mue par des questionnements existentiels, illustre la difficile conciliation entre la quête du vrai et la quête de la Vérité. Cette étude montre combien la subjectivité du ou de la chercheur.e sert la recherche et l’entrave à la fois. Elle suggère, afin de construire les conditions du comprendre qu’il importe de prendre conscience de la particularité de sa posture herméneutique, d’énoncer son intention, d’interroger ses catégories conceptuelles, de maintenir une distance critique à son sujet, de réfléchir sur sa pratique, afin que la subjectivité ne déforme pas le réel, mais l’éclaire et le révèleBorn from epistemological questions about the way in which the concepts conveyed by research cut out the real and about the place of subjectivity in the academic study of religion, this thesis analyzes Louis Massignon’s (1883-1962) vision of Muslim mysticism. It highlights in particular the hermeneutic posture of this researcher who, after having demonstrated the Qur’anic origin of Sufism, makes the figure of al-Mansûr b. Hallâj (d. 309/922) the paradigm of holiness in Islâm. The analysis shows that his vision of the studied reality depends on his own spirituality: he perceives authentic mysticism as a path of asceticism, of purification through suffering. At the heart of the mystical union, the mystic becomes the witness of God. To this path, he opposes that of Ibn 'Arabî (d.638/1240), in which he perceives the influence of Neoplatonism as an alteration of primitive ascetic purity. The purest mysticism is, in his eyes, a mysticism of annihilation (fanâ') in which the inconsistency of the human being renders them unworthy to endorse the divine attributes and to know the state of subsistence (baqâ'). His quest, driven by existential questioning, illustrates the difficult reconciliation between the quest for “truth” and the quest for “Truth”. This study shows the extent to which the researcher’s subjectivity supports research and hinders it at the same time. It suggests, in order to construct the conditions of understanding, that it is important to become aware of the peculiarity of one’s hermeneutical situation, to state one’s intention, to question one’s conceptual categories, to maintain a critical distance from one’s work, and to wonder about one’s practice in a reflexive way, so that subjectivity no longer deforms reality, but illuminates and reveals it
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Alexandrin, Elizabeth R. "The "sphere of walāyah" : Ismā'īlī ta'wīl in practice according to al-Mu'ayyad (d.ca. 1078 C.E.)." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102781.
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In his collection of lectures, the Majalis al-Mu'ayyadiyyah, al-Mu'ayyad fi al-Din al-Shirazi's (d.ca. 1078 C.E.) typologies of the imam set forth a distinctive concept of the Isma`ili imam, as it subsequently results from al-Mu'ayyad's engagement in the works of his predecessors and contemporaries in the Isma`ili missionary organization (da`wah). Al-Mu'ayyad's refutations against the "Exaggerators" (Ghulat) and the "Shortcomers" (Muqaṣṣirun) call attention to the importance of walayah as a doctrine of religious authority and guidance in the light of debates concerning the divinity or humanity of the figure of the imam in the mediaeval Shi`i tradition. In his main doctrinal work, the concept of the human being (al-insan) and a theory of prophetic anthropology are inherently enmeshed in al-Mu'ayyad's skillful presentation of the Isma`ili imam and the "friends of God" (awliya' Allah ). The shared significance of the da`wah and the "ranks of religion" (ḥudud al-din) as vehicles for perfection on the level of the individual human being stresses the necessity of religious guidance throughout the individual practitioner's formation and development (al-nash'ah). Through the guidance of the "friends of God", the individual practitioner may potentially attain to a true humanity that is associated with another birth and formation ( al-nash'ah al-akhirah); another formation that is spiritual rather than physical, and which takes place in the individual's subtle soul.Underlying al-Mu'ayyad's typologies of the imam, where one of the specified lower ranks of the ḥudud al-din may potentially qualify to become the imam, is the idea that there has to be one specific imam at any time who is manifest and physically present so that individual practitioners can benefit from the presence of the imam. As this dissertation aims to elucidate, al-Mu'ayyad's introduction of the imam as the "absolute human being" (al-insan al-muṭlaq) and the concepts of the "imam at any (undetermined) time" (al-imam al-muṭlaq ) and the "seal of the imams" (khatam al-a'immah) into the 11th-century Fat&dotbelow;imid Isma`ili technical lexicon has broader implications for the internal mediaeval Isma'ili debates concerning the concept of walayah and the hierarchy of the "friends of God". In terms of al-Mu'ayyad's definition of the parameters of the "sphere of walayah", the soteriological doctrines associated with the final perfection of prophetic revelation through the guidance of the "friends of God" culminate in the appearance of the Messiah (al-Qa'im ) at the end of time.
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Azaiez, Mehdi. "La polémique dans le Coran : Essai d'analyse du contre-discours et de la riposte coranique." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3050.
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La recherche proposée souhaite être une contribution aux études coraniques contemporaines. Elle vise à analyser un genre prépondérant du Coran : la polémique. L'étude s'appuie pour l'essentiel sur l'analyse du contre-discours tenu par les détracteurs du Coran, dont ce dernier se fait lui-même l'écho, et la riposte coranique qu'elle génère. L'investigation tentera de répondre aux questions suivantes : comment le discours coranique réfute la parole qui le nie ? Quelles sont les stratégies discursives mises en place ? Quelles sont les représentations de l'opposant qu'elles entraînent ? A quels effets (de sens) sur qui et sur quoi ces stratégies conduisent-elles ? Ce travail empruntera des voies méthodologiques pluridisciplinaires issues des sciences de l'histoire des religions, des théories de la linguistique (la polyphonie, l'intertextualité et le discours rapporté) et des sciences de l'argumentation et de la rhétorique (le modèle dialogal et les questions argumentatives)Although counter-discourse - or the Qur'ān's quotation of opponents real or fictitious - is a fundamental characteristic of the Qurānic rhetoric, it has never been systematically studied. This PhD seeks to partly fill in this gap. For this purpose, our work will propose a localization, a quantification and a categorization of the phenomenon in the Qurānic corpus. The investigation will attempt to answer the following questions : how the Qur'anic discourse rejects the words that denies itself ? What are the discursive strategies in place ? What are the representations of the opponents ? This work will use multidisciplinary science of history of religions, theories of linguistics (polyphony, intertextuality, and reported speech) and science of argumentation and rhetoric
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Moreno, Cyrille. "Analyse littérale des termes dîn et islâm dans le Coran : dépassement spirituel du religieux et nouvelles perspectives exégétiques." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC042/document.
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Notre recherche examine du point de vue théorique et critique l’herméneutique contemporaine et montre que toute compréhension d’un texte n’est pas nécessairement une interprétation. Notre étude modélise ensuite une approche textuelle non-herméneutique et le concept novateur de sens littéral, puis propose une méthodologie rationnelle dite Analyse Littérale du Coran permettant la résolution intratextuelle dudit sens littéral dans le Coran par le Coran. Cet algorithme prend en compte la totalité des éléments sémantiques et des rapports intratextuels et intertextuels ainsi que les limites de la mise en jeu de ces derniers. Nous avons alors réalisé l’analyse exhaustive des termes-clefs dîn et islâm dans le Coran. Les résultats obtenus diffèrent radicalement des productions connues et, outre les implications sur l’histoire du Coran et de ses liens réels avec l’Islam, ils mettent en évidence d’inédits paradigmes d’une théologie coranique inclusive et de nouvelles perspectives exégétiquesOur research examines from a theoretical and critical point of view the contemporary hermeneutics and shows that all comprehension of a text is not necessarily an interpretation. Our study then models a textual non-hermeneutic approach and the innovative concept of the literal meaning and then proposes a rational methodology called The Literal Analysis of the Qur’ân allowing the intratextual resolution of this literal meaning in Qur’ân by the Qur’ân. This algorithm takes into account the totality of the semantic elements and the intratextual and intertextual relations as well as the limits of involving the latter. We have then made a comprehensive analysis of the key terms dîn and islâm in the Qur’ân. The results radically differ from known productions and, besides the implications on the history of the Qur’ân and its real ties with Islam, they reveal novel paradigms of an inclusive qur’anic theology and a new exegetical perspective
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Steuer, Clément. "L'émergence contrariée d'un groupe d'entrepreneurs politiques en Égypte : Le cas du hizb Al-Wasat." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO22019/document.
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Le hizb Al-Wasat (parti du centre) a été fondé en 1996 par des Frères musulmans égyptiens dissidents. Son existence n'ayant jamais été reconnue par la Commission des partis, il appartient depuis 14 ans à la catégorie des partis taht al-tâ'sîs (en voie d'institutionnalisation). L'objectif de cette thèse est de comprendre comment les membres du Wasat s'efforcent d'avancer vers leur objectif – devenir des professionnels de la politique – avec peu de moyens et une marge d'action légale très réduite pour les organisations appartenant à cette catégorie.Ce travail s'appuie principalement sur deux corpus : une série de 29 entretiens menés au Caire au printemps 2008 avec la quasi-totalité des membres du Comité exécutif du Wasat et avec des membres d'autres mouvements d'opposition, et la « série textuelle chronologique » constituée par les quatre programmes du Wasat tels qu'ils ont été présentés lors de chaque saisine de la Commission des partis (1996, 1998, 2004 et 2009). Si ce dernier corpus se prête à une analyse lexicométrique, les travaux résultants de la transcription des entretiens – du fait de leur hétérogénéité – ont dû faire l'objet d'une catégorisation. Ce sont les données catégorisées qui ont ensuite été quantifiées et traitées statistiquement.Cette étude montre que le Wasat a évolué tant au niveau de la composition lexicale de ses énoncés programmatiques (passage d'un discours militant à un discours technocratique) que dans sa composition (aux militants fréristes des débuts sont venus s'adjoindre de nouveaux membres présentant des trajectoires militantes très différentes de celles des fondateurs). Par ailleurs, le Wasat a su se ménager une place dans un espace situé aux frontières des champs politique et intellectuel, notamment à travers les relations entretenues avec les intellectuels de la Wasatiya. Enfin, les membres de ce parti se sont insérés dans les réseaux de l'opposition égyptienne, et jouent un rôle dans son animationHizb Al-Wasat (the Center party) was founded in 1996 in Egypt by a group of former Muslim Brothers. Since it has never been formally accepted by the Party committee, it spent the 14 last years as a taht al-tâ'sîs (waiting for institutionalization) party. The objective of this thesis is to understand how the Wasat members are trying to achieve their goals – becoming professional politicians – with a little legal margin due to their taht al-tâ'sîs situation.This work is mainly relying on two corpuses: 29 interviews done in Cairo during the spring of 2008 with almost all the members of the Wasat executive committee and with several members of other opponent organizations, and the “chronological textual series” compounded of the four Wasat programs, as they have been presented to the Party committee for each of its case submissions (1996, 1998, 2004 and 2009). This last corpus has been studied through a lexicometric analysis. But the transcripts of the interviews – due to their heterogeneity – have first been translated into French, and then been categorized. Lastly, the categorized data have been studied by the means of statistics.Results of this study are showing that the semantic field of the Wasat program evolved since the beginning (from a militant to a technocratic discourse), as well as its membership (it attracted new members, with a different political background from founders). In addition, Wasat members succeed to manage for themselves a place in a space located at the boundaries of the intellectual and the political fields, particularly through their relations with some Wasatiya intellectuals. Finally, this party members became a part of the Egyptian opposition network, inside which they are playing a leading role
21
Aiblu, Salem. "L’influence de la doctrine chafi'îte sur Abû Hayyan al-Nahwî dans son commentaire Tafsîr al-Bahr al-Muhît." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20004/document.
Full textAbstract:
Ce travail porte sur l’influence doctrinale d’al-ŠâfiÝî sur Abû Íayyân al-naÎwî, dans son grand commentaire du Coran intitulé : Tafsîr al-BaÎr -al-MuÎîÔ. Pour comprendre sa démarche herméneutique, nous consacrons une partie importante à sa vie et à sa production intellectuelle. Nous étudions l’œuvre exégétique d’Abû Íayyân : nous démontrons comment sa méthode d'analyse et sa conception de la langue arabe et du Coran sont influencées par Al-ŠâfiÝî et son école juridique. Nous approfondissons les aspects sémantiques, lexicaux et grammaticaux de son analyse exégétique, et traitons aussi des phénomènes de polysémie, de synonymie et de mots à sens opposé. Nous abordons également la conception et les apports d' Abû Íayyân dans le domaine de la rhétorique, de la métonymie, de la sémantique grammaticale (Ýilm al- maÝânî) et de la science des ornements du discours (Ýilm al- badîÝ)This research deals with al-ŠâfiÝî's influence upon Abû Íayyân al-naÎwî 's doctrine, in his Great Commentaries of the Holy Quran entitled : Tafsîr al-BaÎr -al-MuÎîÔ. We understand his hermeneutic approach through an extensive analysis of his life and of his intellectual creation. We study Abû Íayyân's exegetical works : we show how far his analytic process and his conception of the Arabic language and of the Holy Quran are influenced by al-ŠâfiÝî and his juridic school of thought. We scrutinize the semantic, lexical and grammatical components of his approach, including polysemous, synonymous and opposite words. We analyse Abû Íayyân's conception and contribution in the fields of rhetoric, metonymy, grammatical semantics (Ýilm al- maÝânî) and in the science of ornemental speech (Ýilm al- badîÝ)
22
Yacoob, Saadia. "Hermeneutics of Desire: Ontologies of Gender and Desire in Early Ḥanafī Law." Diss., 2016. http://hdl.handle.net/10161/13407.
Full textAbstract:
This dissertation examines the construction of gendered legal subjects in the influential legal works of the eleventh century Ḥanafī jurist, Muḥammad ibn Aḥmad al-Sarakhsī (d. 483 A.H./1090 C.E.). In particular, I explore how gendered subjects are imagined in legal matters pertaining to sexual desire. Through a close reading of several legal cases, I argue that gendered subjects in his legal work al-Mabsūṭ are constructed through an ontological framework that conceptualizes men as active and desiring and women as passive and desirable. This binary construal of gendered nature serves as a hermeneutical given in al-Sarakhsī’s legal argumentation and is produced through a phallocentric epistemology. Al-Sarakhsī’s discussions of desire and sexuality are mediated through the experience of the male body. While the dissertation endeavors to show the centrality of the active/passive binary in al-Sarakhsī’s legal reasoning, it also highlights the dissonances and fissures in the text’s construction of gendered subjects of desire. By tracing the intricacies of al-Sarakhsī’s legal reasoning, I note moments in which the text makes contradictory claims about gender and desire, as well as moments in which al-Sarakhsī must contend with realities that seemingly run up against his ontological framework. These moments in the text draw our attention to al-Sarakhsī’s active attempt at maintaining the coherence of the gendered ontology. I thus argue that the gendered ontology in al-Sarakhsī’s text is a legal fiction that both reflects his assumptions about gendered nature but is also constructed to rationalize legal precedence.
Dissertation
23
Kirazli, Sadik. "Changes in Islamic hermeneutics and social evolution a comparative study of Turkey and Algeria /." 2003. http://etd1.library.duq.edu/theses/available/etd-10202003-151442/.
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24
ROSYID, ABDUL, and 羅希迪. "THE MEANING OF DEWA RUCI’S STORY OF HAJI MUTAMAKKIN VERSION (HERMENEUTICAL STUDIES IN THE BOOK OF CEBOLEK AND THE RELATION WITH ISLAMIC TEACHINGS)." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/s4kt3x.
Full textAbstract:
碩士國立中央大學
哲學研究所在職專班
106
Haji Mutamakin is one of the Javanese ulama who use local culture method as a medium to spread Islam in Indonesia. Local culture method used by Haji Mutamakin become a controversy in the view of Javanese scholars. In the end, he must be tried in the Surakarta Palace. The method used by Haji Mutamakin is very interesting to study because he teaches Islam to the Javanese society through the story of Dewa Ruci in the Serat Cebolek. Dewa Ruci's story became the trend of Javanese society at that time, so the development of Islam in Java became so fast and growing rapidly. The contents of Dewa Ruci's story contains theological values, so Haji Mutamakin using this Dewa Ruci story as medium spread Islam, surely supported by the arguments of the Qur'an and Hadith. The method used by Haji Mutamakin certainly does not eliminate local culture, precisely strengthens local culture as a more religious culture. One example of theological values contained in the story of Dewa Ruci is Werkudara's journey in searching for the water of life, precisely when he meets Dewa Ruci. In this section, Dewa Ruci teaches how to achieve the unity of God with the servants, so that he feels an inner calm.
25
Munson, Gary Ray. "A critical hermeneutic examination of the dynamic of identity change in Christian conversion among Muslims in Ethiopia." Thesis, 2014. http://hdl.handle.net/10500/18726.
Full textAbstract:
This
research
examines
the
topic
of
the
Christian
mission
to
Muslims
in
Ethiopia.
The
Insider
Movement
paradigm
is
examined
with
respect
to
the
meaning
of
conversion
and
identity
and
how
these
concepts
may
best
be
understood
in
support
of
Muslim
outreach.
The
study
area
of
Ethiopia
is
not
a
Muslim
majority
nation
but
rather
is
pluralistic
society
and
political
system.
Thus
the
most
specific
application
is
other
sub-‐
Saharan,
non-‐Muslim
majority
nations
in
Africa.
The
cultural
and
historical
context
of
Ethiopia
is
first
explored
with
special
reference
to
factors
arising
from
or
focusing
upon
religion.
Literature
is
reviewed
regarding
evangelization,
church
planting,
and
outreach
to
Muslims.
The
concept
of
conversion
is
discussed
at
length
from
both
social
science
and
Christian
theological
paradigms.
The
topic
of
identity
is
explored
including
identity
theory
as
used
among
sociology,
psychology,
anthropology,
and
philosophy.
The
research
was
conducted
and
analyzed
using
concepts
from
the
philosophical
orientation
of
critical
hermeneutics
with
specific
use
of
the
communication
theory
of
Jurgen
Habermas
and
narrative
theory
of
Paul
Ricoeur.
The
narrative
identity
theory
of
Ricoeur
was
found
to
be
appropriate
to
a
mission
to
Muslims.
An
understanding
of
conversion
as
being
a
process
of
transformation
into
Christ-‐likeness
through
the
power
of
the
Holy
Spirit
was
found
to
be
most
compatible
with
Muslim
outreach.Christian Spirituality, Church History & Missiology
D. Th. (Missiology)
26
Johnson, Wesley Irvin. "Evangelicals encountering Muslims : a pre-evangelistic approach to the Qu'ran." Thesis, 2015. http://hdl.handle.net/10500/19987.
Full textAbstract:
This thesis looks at the development of Protestant and Evangelical encounter with
Muslims from the earliest days of the Modern missions movement. Special attention is
given to the dynamic equivalence model (DEM), which resulted in a new method for
interpreting the Qur’an called the Christian Qur’anic hermeneutic (CQH).
I begin with the early Protestant ministers among Muslims, such as Martyn and
Muir. Pfander’s (1910) book, The balance of truth, embodies the view that the Qur’an
teaches an irrevocable status of inspiration for the Old and New Testaments. The early
and mid-twentieth century saw a movement away from usage of the Qur’an during
Evangelical encounter with Muslims. Direct model advocates bypass the Qur’an and
other religious questions for an immediate presentation of the gospel.
The 1970s saw the development of the DEM, which produced significant changes
in how Evangelicals encountered Muslims. Pioneers like Nida, Tabor, and Kraft
implemented dynamic equivalence as a model in Evangelical ministry. Concurrently,
Accad and Cragg laid groundwork for the CQH.
The DEM creates obscurity in anthropology by promoting an evaluation of
cultural forms as essentially neutral. This is extended to religious forms, even the Qur’an.
Such a simple, asocial value for symbols is not sufficient to account for all of human life.
Cultural forms, especially those intrinsically religious, are parts of a complex system.
Meaning cannot be transferred or equivocated with integrity from one context to another
without a corresponding re-evaluation of the entire system.
Theological difficulties are also produced by the DEM and the CQH, and include
the assigning a quasi-inspirational status to the Qur’an and a denial of unique
inspirational status to the Christian Scriptures. If the gospel is communicated through the
Qur’an, then it is difficult to deny some level of God-given status to it. Further, the
Christian Scriptures are not unique as inspired literature.
My proposal for how to use the Qur’an responsibly looks to Bavinck’s elenctics
and is presented as Qur’anic pre-evangelism. Rather than communicating Biblical
meaning through the Qur’an, Evangelicals can focus on areas of the Qur’an that coincide
with a lack of assurance felt by Muslims in anthropology.Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
27
Chouinard, Carmen. "La triple occultation des femmes croyantes abrahamiques au Québec : analyse de perspectives contemporaines de solutions féministes." Thèse, 2017. http://hdl.handle.net/1866/19039.
Full textAbstract:
Ce travail part du postulat que l’occultation des femmes croyantes au Québec résulte de la combinaison de trois facteurs : la sécularisation de la société, l’idéologie des féminismes de la deuxième vague et les discours patriarcaux propres aux communautés abrahamiques du Québec. À compter de la Révolution tranquille, dans les années soixante, la société québécoise s’est d’abord laïcisée puis sécularisée rapidement. Cette révolution a progressivement éloigné les institutions religieuses des dynamiques politiques, ainsi que du milieu de la santé et de l’éducation. En même temps, la sécularisation a écarté le discours religieux de l’espace public et l’a relégué à l’espace privé, où le discours des femmes croyantes s’est trouvé circonscrit. Parallèlement à ce processus rapide de sécularisation, durant le dernier quart du 20e siècle, se produisait la montée des féminismes de la deuxième vague. Depuis le début du troisième millénaire de l’ère commune, cette deuxième vague a commencé à céder la place à une troisième, mais celle-ci n’est toujours pas dominante en milieu québécois. Il faut mentionner que pour les adhérentes des féminismes de la deuxième vague, religion et féminisme sont incompatibles.
Outre la sécularisation et la montée des féminismes de la deuxième vague, le troisième facteur d’occultation demeure toujours la dimension patriarcale traditionnelle des institutions et communautés abrahamiques (juive, chrétienne et musulmane). Leur édification millénaire et leurs processus herméneutiques respectifs, fortement ancrés dans des systèmes patriarcaux, s’ouvrent difficilement à la plupart des innovations suggérées par leurs adeptes féministes.
Pour chacune des religions abrahamiques qui font l’objet de cette thèse, une universitaire féministe a été sélectionnée : Norma Baumel Joseph, juive orthodoxe, Denise Couture chrétienne catholique romaine et Samia Amor, musulmane de tradition sunnite. Ce travail cherche à comprendre l’approche herméneutique postmoderne ainsi que les actions préconisées par chacune de ces femmes afin de lutter contre la triple occultation des femmes croyantes.
Par la relecture des textes sacrés, ces croyantes, spécialistes de leur tradition religieuse respective, tentent d’innover en matière d’interprétation religieuse pour ouvrir de nouvelles perspectives confrontant les exégèses patriarcales traditionnelles. Leurs approches de croyantes féministes invitent les féminismes du Québec à une ouverture à la pluralité culturelle qui inclurait la pluralité du religieux, tant intra-religieux que multireligieux. Finalement, ces auteures croyantes partagent, pour deux d’entre elles, la pratique du dialogue interreligieux comme piste possible pour redonner aux femmes croyantes une visibilité au sein de la société sécularisée, favorisant ainsi une reconnaissance de la place et des rôles particuliers qu’elles peuvent jouer dans une société québécoise réellement inclusive et égalitaire.The premise of this thesis is that the concealment of religious women in Quebec is the result of three factors: the secularization of the society, the ideology of the second wave feminism in Quebec, and the patriarchal discourses found in the Abrahamic communities of Quebec. Starting with the Quiet Revolution in the 1960s, Quebec society first laicized its institutions and then quickly secularized socially. At the same time, this secularization process put aside religious discourse from public space and relegated it to the private sphere, where the discourse of religious women was circumscribed. Parallel to this rapid process of secularization, in the last quarter of the 20th century, the rise of second wave feminism took place. Since the beginning of the third millennium, this second wave has started to give way to a third wave, but this latest wave has not yet become dominant in Quebec. It is important to add that for the followers of second wave feminism, religion and feminism are incompatible. Apart from this secularization and the increase in second wave feminism, the third concealment factor still remains the traditional patriarchal dimension of the Abrahamic institutions and communities (Jewish, Christian and Muslim). Their respective millennial edification and hermeneutical processes are deeply anchored in patriarchal systems, making it very difficult to open up to most innovations suggested by their feminist members. For each one of those Abrahamic religions that are the focus of this thesis, a feminist scholar was selected; Norma Baumel Joseph, an Orthodox Jew, Denise Couture, a Roman Catholic Christian, and Samia Amor, a Muslim of Sunni tradition. This work aims to understand the postmodern hermeneutical approach as well as the actions suggested by each one of these women in order to fight against the triple concealment of religious women. By re-reading the sacred texts, these believers, specialists of their respective religious tradition, try to innovate in matters of religious interpretation in order to open up new perspectives that confront traditional patriarchal exegesis. Their approach as religious feminists invite the feminists of Quebec to be more open to a cultural plurality that would include religious plurality, both intra-religiously and multi-religiously. Finally, these religious authors share, for two of v them, the practice of interreligious dialogue as a possible avenue for giving religious women anew a visibility in a secularized society, thus enabling a recognition of the place and particular roles they can play in a Quebec society that is truly inclusive and egalitarian.
28
Odier, Sylvain. "La notion de placage chez Daryush Shayegan : la hiérarchisation des épistémès au service du néo-orientalisme." Thèse, 2012. http://hdl.handle.net/1866/9217.
Full textAbstract:
Dans ce mémoire, nous présentons la notion de placage développée par DaryushShayegan. Le placage lie dans un espace interépistémique deux épistémès (tradition et modernité) hétéromorphes. Puisque les deux épistémès ne peuvent être mises en relation sans réduction, leur chevauchement aboutit à des distorsions. En adoptant une posture d’herméneute, nous mettons à nu les structures du texte qui définissent la notion de placage. Puis, nous nous interrogeons sur les « implications non claires », ces aprioris de l’auteur qui marquent le texte. Ce processus nous amène à définir la notion de paradigme (Kuhn), celle d’épistémè (Foucault) et de saisir quelle utilisation en fait DaryushShayegan dans la construction du placage. Dans la seconde partie, nous discutons la problématique de la hiérarchisation des épistémès. Alors que la position de DaryushShayegan comporte des relents de néo-orientalisme, nous voyons que les approches rhizomique et traditionaliste dissolvent la problématique en question.In this thesis, we present the notion of grafting developed by DaryushShayegan. In an inter-epistemic space, grafting links two heteromorphic epistemes (tradition and modernity). As both epistemes cannot be equated to one another without first diluting them, any overlapping characteristics that might emerge will be distorted. By assuming the guise of hermenauts, we strip to the core the structures of the text that define the notion of grafting. We then examine the “non-clear implications”, the author’s preconceived notions that permeate the text. This process forces us to define the notions of paradigm (Kuhn) and of episteme (Foucault), and to grasp how the author utilizes them to construct the notion of grafting. In the second part, we discuss about hierarchical relations between both epistemes. Even though DaryushShayegan’s position contains elements of neo-orientalism, we see that the rhizomic and traditionalist approaches dissolve the problem at hand.
29
(8850251), Ghaleb Alomaish. "“DOUBLE REFRACTION”: IMAGE PROJECTION AND PERCEPTION IN SAUDI-AMERICAN CONTEXTS: A COMPARATIVE STUDY." Thesis, 2020.
Find full textAbstract:
This dissertation aims to create a scholarly space where a seventy-five-year-old “special relationship” (1945-2020) between the Kingdom of Saudi Arabia and the United States is examined from an interdisciplinary comparativist perspective. I posit that a comparative study of Saudi and American fiction goes beyond the limitedness of global geopolitics and proves to uncover some new literary, sociocultural, and historical dimensions of this long history, while shedding some light on others. Saudi writers creatively challenge the inherently static and monolithic image of Saudi Arabia, its culture and people in the West. They also simultaneously unsettle the notion of homogeneity and enable us to gain new insight into self-perception within the local Saudi context by offering a wide scope of genuine engagements with distinctive themes ranging from spatiality, identity, ethnicity, and gender to slavery, religiosity and (post)modernity. On the other side, American authors still show some signs of ambivalence towards the depiction of the Saudi (Muslim/Arab) Other, but they nonetheless also demonstrate serious effort to emancipate their representations from the confining legacy of (neo)Orientalist discourse and oil politics by tackling the concepts of race, alterity, hegemony, radicalism, nomadism and (un)belonging.