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Dissertations / Theses on the topic 'Islamic philosophy'
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1
Al-Obaid, Hanan. "Philosophy of Islamic ornament in Islamic art." Thesis, Cardiff University, 2005. http://orca.cf.ac.uk/55634/.
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The view of Islamic art as a minor art and its various ornaments as without any purpose or meaning is questionable since such a perspective ignores the great influence of the Islamic religion on it. This study investigates in close detail the philosophy of ornament in Islamic art. Clearly, Islamic ornamentation plays a central role in Islamic art and architecture. It is divided into four main elements: Arabic calligraphy, vegetal and geometric ornament, and human and animal figural representation. Due to the significance of Islamic ornamentation, this study will examine its origins, development and impacts on the art and architecture of other cultures as well as the influence of other cultures on the development of Islamic ornamentation. It will also examine the rich historical and cultural background from which the art of Islamic ornament emerged in order to identify the characteristics of Islamic ornament in the context of history, its development, its aesthetic values and its underlying philosophy and forms of expression. In this study the historical survey method is employed to examine the development of Islamic ornamental elements. This study also explores the various Islamic ornamental methods and techniques that artists used to create beautiful Islamic ornaments as well as the meanings of Islamic ornamental symbols in both Islamic art and architecture. This study identifies the most important factors contributing to the beauty of Islamic ornamentation. The nature of the relationship between Islamic artists and spectators and their roles in the context of Islamic art also is examined. The thesis concludes that Islamic ornamentations are based on a divine philosophy that stimulates contemplation of God's Majesty and transcendence through wonder at the cosmos He has created. Another important characteristic of Islamic culture is its acceptance of cultural variations which it absorbed and then used to develop its own unique character and identity. Finally, the study identifies two types of Islamic ornamentation, namely, secular ornamentation and pure Islamic ornamentation, and offers a contrastive definition of both.
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Husein, Fatimah. "Fazlur Rahman's Islamic philosophy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37208.pdf.
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Beas, Portillo Carlos. "XII Century Natural Philosophy in the Islamic World." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/112976.
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In the first part of this essay, we will develop an idea of the Islamic science, which makes it possible to understand its integration in the field of Metaphysics. In the second part, we will develop some key notions in ibn Sina's Natural Philosophy, which shows how the human reality is linked to the scientific conception of nature, and completely inserted in it, as opposed to what occurs in the Modern Scientific Paradigm.En la primera parte de este estudio desarrollamos una idea de la ciencia islámica que hace posible comprender su integración en la esfera de la metafísica. En la segunda parte, desarrollamos algunas nociones centrales de la fi losofía natural de ibn Sina que muestran de qué modo la realidad humana está unida a la concepción científi ca de la naturaleza e inserta plenamente en ella, a diferencia de lo que acontece en el paradigma científi co moderno.
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Eino, Manal Said. "An Islamic philosophy of education : a procedural framework." Thesis, Cardiff University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387352.
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Araghi, Mohsen Mohammadi. "Freedom and causality in contemporary Islamic & Western philosophy." Thesis, University of Portsmouth, 2012. https://researchportal.port.ac.uk/portal/en/theses/freedom-and-causality-in-contemporary-islamic--western-philosophy(2ff213d1-0e6d-4502-9b3d-8bf797263318).html.
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This study tries to reflect the problem of compatibility between general causal law and the free will of human being, and whether or not the general causal law is compatible with the freedom of man; I will examine the different theories in contemporary Islamic and Western philosophy comparing them with each other and criticising them, and finally I will present my theory of ‘moral obligation’ which I think is able to give a new solution to this problem. In the first chapter I will give a short explanation of the background of this problem in the Islamic philosophy, in chapter two I will reflect upon the contemporary Islamic perspective. In the third chapter I will look at the contemporary Western theories regarding the problem and in the last chapter I’ll present my view with respect to the free will and its compatibility with the general causal law.
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Basha, Adnan Khalil. "Malek Bennabi and his modern Islamic thought." Thesis, University of Salford, 1992. http://usir.salford.ac.uk/14766/.
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For a long time, Arab and Muslim writers and intellectuals have not been able to agree on clearly defined causes of "al-Takhalluf" (social, cultural and economic retardation) in their societies. One group attributed it to ignorance and illiteracy, while another lay the blame on the lack of technological know-how or colonialism etc. Every effort to get rid of "al-Takhalluf" was frustrated due to the fact that, rather than being directed to an analysis of the problem, such efforts usually focused on the symptoms and consequences. As a result, the Arab and Muslim world is still suffering from economic, technological and cultural retardation. However, the issue of development continued as a major preoccupation of a large section of Arab and Muslim intellectuals. Malek Bennabi is ranked among the very few who have profoundly and systematically contributed to the debate concerning the issue of development. This thesis is intended to discuss Malek Bennabi's singular ideas on "al- Takhalluf", development and social transformation. Compared to other Arab and Muslim writers and intellectuals who have dealt with the subject and achieved a consensus on its vitality, Malek Bennabi's thought singularly provides a realistic perspective based on a more comprehensive methodology. In the discourse of this thesis, Malek Bennabi's ideas will be compared to those expressed by geographers, economists, sociologists, and management scientists as well as to those specifically advocated by Arab and Muslim intellectuals, with a view to delineate the comprehensiveness of Malek Bennabi's approach vis-a-vis his predecessors and contemporaries. The study comprises an introduction, three chapters and the conclusion. Chapter One deals with the atmosphere prevailing in Malek Bennabi's country of origin and his own intellectual, cultural and educational itinerary both in Algeria and in France. It will also discuss the intellectual elements that have influenced his thoughts and are reflected in his works. Chapter Two is an elaborate account of Malek Bennabi's ideas on "al-Takhalluf" (retardation), development and social change in the Arab and Muslim world, and his analysis of the causes rather than symptoms of social and economic retardation as outlined in his nineteen books. Chapter Three is an assessment of Malek Bennabi's ideas on "al-Takhalluf" (retardation), development and social change in comparison to theories formulated by other experts in the field. It demonstrates the singularity, comprehensiveness and profundity of his thought and the success be achieved in diagnosing the phenomenon of "al- Takhalluf" as "deprivation of civilization" rather than a consequence of colonialism, ignorance or poverty. The conclusion sums up Malek Bennabi's ideas on "al-Takhalluf" and social change. It also includes recommendations towards a greater consideration of his work in order to reveal its more substantial aspects. This is followed by two appendices containing: (a) The various theories of backwardness, development and social change as propounded by selected geographers, economists and management scientists, and (b) The various ideas proffered by Arabs and Muslims on "al-Takhalluf" s well as their proposals to eliminate this malady from the Arab and Muslim world. A comprehensive bibliography of references used in the thesis follows the conclusion.
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Patel, Azizur Rahman. "A critique of contemporary Islamist political philosophy with specific regard to the concept of Islamic state." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14962.
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Bibliography: leaves 82-86.The Islamist/fundamentalist movements of the twentieth century, such as the Jama' ate Islami of Pakistan, the Ikhwan al Muslimin of Egypt, and the FIS of Algeria, have committed themselves to the ideal of attaining an 'Islamic state'. In their quest for the realization of this objective, they envisage a total mobilization of Muslim societies in accordance with "the Islamic shari'a law" under a universal state. The main architects of this ideal of Islamic state in recent times have been Sayyid Abu al-A'la Mawdudi and Sayyid Qutb. This thesis is an attempt to appraise these Islamist theories of statehood and governance in the light of traditional juristic theories of governance as well as modern and postmodern forms of democratic political formations. In this thesis I assert that the contemporary Islamist political blueprint, like traditional Muslim political philosophy is geared towards the establishment of Gemeinschaft (community) in the traditional sense, and not Gesellschaft (society/state) in the modern sense. State in the modern sense is to be understood as a complex form of social organization and public power that has authority independent from any particular office holder such as a king. The modern state is an association between the members of a society which assumes supreme authority to make and enforce laws that regulate social arrangements and social relationships. It encompasses various diverse groups, a multiplicity of religious communities, and largely disparate interests, under certain broad common goals. It is also a contention of this thesis that while Islamist political ideology condemns and challenges modernity and its modem forms of political and social organization, it has itself acquired very 'modern' traits of power, control, and statehood. It is further asserted that the juristic model of state, upon which the Islamist worldview is selectively based, is incapable of functioning as a power polity in the world of territorial states.
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Arifin, M. B. "The principles of umum and takhsis in Islamic jurisprudence." Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384155.
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Khatab, Sayed. "The Concept of Jahiliyyah in the thought of Sayyid Qutb /." Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000744.
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Ahmed, Eltegani Abdelgader. "Islamic banking : distribution of profit (case study)." Thesis, University of Hull, 1990. http://hydra.hull.ac.uk/resources/hull:3752.
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An economic system based on the principles of the Islamic law is proclaimed feasible. Interest as an equivalent to Riba should be substituted. Profit-sharing financial institutions have been established. The research attempts to show how these institutions work, and what alternatives they rely on to substitute interest as a motivation for mobilising savings. The technique of investment of various deposits which are held in one pool, as practised by some Islamic banks, and the methods of determining each depositor's share in investment and in profit, are discussed. Profit generated from the investment is the alternative proposed to substitute interest. Risks surrounding investment environment and the difficulties embodied in the technique used to distribute profit are the major topics discussed. The research centres on a field study, following the case study approach, whereby methods for the distribution of profit used in three Islamic banks in the Sudan are explained in detail with illustrating numerical examples. A comparison between the various methods is made. The historical background to the establishment of Islamic banks is given as an introduction to the research. Furthermore, models of investment used in Islamic banking are explained and the difference between Islamic and conventional banks is shown. By way of introduction the concept of Riba in Islam is also discussed. Moreover, accounting postulates are scrutinised and verified from an Islamic perspective. A case study is made of FIBS and the models of finance used along with an empirical examination of its performance as the first and a leading Islamic financial institution in the Sudan, and as an example of Islamic banks. Other problems which arise as a result of introducing a profit-sharing technique are also assessed, classified and discussed. Among the recommendations drawn are investment in Limited Mudarabah, using different periods and values for Mudarabah certificates. Islamic banks should also concentrate on profit-sharing models of finance; the credit finance models used, although permitted, should gradually be abandoned.
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Meral, Arzu. "An ontological inquiry in early Qur'ān commentaries /." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83194.
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This study examines the influence of Qur'anic teachings on the development of falsafa on the one hand, and the position of tafsirs in the intellectual history of Islam on the other. To do so, in the introduction it attempts to situate the place of falsafa and its connections with kalam and tafsir, and to explain the approach that will be followed in this research. In the first part it treats some of the ontological vocabulary of the Qur'an, while in the second, it concentrates on the questions raised by the Qur'an about the ontological status of pre-existing things as well as on the notions of creation and existence. To this purpose it surveys some early tafsirs in order to see how the debate over these issues evolved therein and how philosophical discussions were appropriated and naturalized by the mufassirun.
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Fanaei, Nematsara Mohammad. "Secondary intelligibles : an analytical and comparative study on first and second intentions in Islamic and Western philosophy." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22553.
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This thesis deals with one of the essential problems in epistemology, that is, the foundation and variety of universal concepts. The classical controversy on universals is baseless if we do not consider different kinds of universal concepts. In this thesis, universal concepts are examined as classified into three groups: first intentions, logical second intentions and philosophical second intentions.We elaborate these three kinds of concepts from two perspectives. First, we have a journey in the history of Islamic philosophy from Farabi to contemporary philosophers in order to see what they mentioned in this regard. We found that the origin of the distinction between first and second intentions in Ibn Sina; however, he does not mention the philosophical second intentions, rather this kind of intentions is added sometime after Suhrawardi and Tusi We also examined William of Ockham's theory for the purposes of a comparative approach. Second, we discussed this threefold division based on our own understanding and analysis in the light of both Islamic and Western philosophy.
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Filonenko, Kostyantyn. "The technical vocabulary of al-Kindi in the Letter on the first philosophy /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33891.
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The present work deals with establishing of the exact meaning of the technical terms used by al-Kindi in the longest of his extant philosophical treatises, The Letter on the First Philosophy. On many occasions, however, when the meaning of a term appeared to be obscure in the Letter, the evidence of al-Kindī's usage of such a term has had to be brought forward from his other philosophical works in order to elucidate its meaning as accurately as possible.Much attention has been paid to the original significance of the terms that are al-Kindī's translation of Aristotle's philosophical vocabulary. In some instances, when the difference between the Aristotelian usage and that of al-Kindī appeared to be crucial (as for example, in case of the terms ή κοvιή άίσθησις (the common sense), and al-ḥiss al-kullī (the universal sense), both usages have been given in a detailed exposition.
Whenever helpful to clarify the meaning of the terms, the definitions of philosophical terms given by al-Tahānawī in the Ka shshaf, have been included with the definitions proper to al-Kindī.
Most of the philosophical terms have been analyzed in their proper philosophical contexts, which allows not only elucidating more distinctly their meanings but also delineating the main themes of al-Kindī's philosophy.
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Nigro, Justin. "RECONCILING ISLAM AND PHILOSOPHY IN THE VIRTUOUS CITY: REREADING AL-FARABI'S AL-MADINAH AL-FADILAH WITHIN 10TH-CENTURY ISLAMIC THOUGHT." Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/440141.
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ReligionM.A.
In his tenth-century work, al-Madīnah al-Fāḍilah, the Muslim philosopher Abū Naṣr al-Fārābī posits a solution to the internecine hostilities between Muslim intellectual communities which occurred as a result of conflicting positions on the relationship between revelation and reason, religion and philosophy. In this work al-Fārābī demonstrates that both religion and philosophy are derived from, and dependent upon, divine revelation from Allah to the Prophet. Modern scholars of al-Fārābī interpret his work differently, reading him as an enemy of religion who subordinates Islam to philosophy. In this thesis, after establishing al-Fārābī within the historical and ideological context of tenth-century Islamic thought I analyze al-Madīnah al-Fāḍilah in light of a commentary on the text by Richard Walzer, who is among those scholars who read al-Fārābī as an enemy of Islam who merely reproduces Greek philosophy in Arabic. Contrasting the original Arabic text with Walzer’s English translation and commentary I apply readings of several of al-Fārābī’s other works as an interpretive lens, through which the correct reading of al-Madīnah al-Fāḍilah is made clear. I further analyze the text in light of Islamic Scripture, by which I demonstrate that the foundation on which al-Fārābī’s cosmology is founded has precedence within the Qur’ān. Working in the tenth century al-Fārābī sought to reconcile the conflicting views of his fellow Muslims, in order to bring peace to the community, the Muslim Ummah. Al-Madīnah al-Fāḍilah should be regarded as his crowning achievement in these efforts.
Temple University--Theses
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Skaik, Hammam. "Terrorism, Orientation and Substantial Directions : Islamic Terrorism in the Syrian Context." Thesis, Linköpings universitet, REMESO - Institutet för forskning om migration, etnicitet och samhälle, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-149080.
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Terrorism and its causes have been widely discussed in academic literature, and especially the issue of Islamic terrorism has gained broad popular, academic and political interest. However, theories of terrorism do not seem to engage with the orientated aspect of terrorism and how terrorism can be ideologically orientated. The dominant understanding of terrorism in scholarly works argues that terrorism cannot be created by the state; rather it can be manipulated or triggered by it. Especially in the wake of the Arab Spring those theories do not engage in studying the interplay of state strategy and ideology in the making of the phenomenon while at the same time relegating the effect of humiliation and colonialist heritage and the industrialization of the body terrorist. This paper brings a new theoretical understanding about the causes of terrorism in the Middle Eastern context in the wake of the Arab Spring. This understanding draws from the theory of ideology by Louis Althusser, and the concept of orientation by Sara Ahmed in order to reach a better diagnosis of the phenomenon. Examining journalistic works written about terrorism in this context, this thesis identifies the processes of ideological orientation to produce terrorism.
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Karabela, Mehmet Kadri. "The development of dialectic and argumentation theory in post-classical Islamic intellectual history." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96696.
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This dissertation is an analysis of the development of dialectic and argumentation theory in post-classical Islamic intellectual history. The central concerns of the thesis are; treatises on the theoretical understanding of the concept of dialectic and argumentation theory, and how, in practice, the concept of dialectic, as expressed in the Greek classical tradition, was received and used by five communities in the Islamic intellectual camp. It shows how dialectic as an argumentative discourse diffused into five communities (theologicians, poets, grammarians, philosophers and jurists) and how these local dialectics that the individual communities developed fused into a single system to form a general argumentation theory (adab al-bahth) applicable to all fields. I evaluate a treatise by Shams al-Din Samarqandi (d.702/1302), the founder of this general theory, and the treatises that were written after him as a result of his work. I concentrate specifically on work by 'Ad}ud al-Din al-Iji (d.756/1355), Sayyid Sharif al-Jurjani (d.816/1413), Taşköprüzâde (d.968/1561), Saçaklızâde (d.1150/1737) and Gelenbevî (d.1205/1791) and analyze how each writer (from Samarqandi to Gelenbevî) altered the shape of argumentative discourse and how later intellectuals in the post-classical Islamic world responded to that discourse bequeathed by their predecessors. What is striking about the period that this dissertation investigates (from 1300-1800) is the persistence of what could be called the linguistic turn in argumentation theory. After a centuries-long run, the jadal-based dialectic of the classical period was displaced by a new argumentation theory, which was dominantly linguistic in character. This linguistic turn in argumentation dates from the final quarter of the fourteenth century in Iji's impressively prescient work on 'ilm al-wad'. This idea, which finally surfaced in the post-classical period, that argumentation is about definition and that, therefore, defining is the business of language—even perhaps, that language is the only available medium for understanding and being understood—affected the way that argumentation theory was processed throughout most of the period in question.The argumentative discourse that started with Ibn al-Rawandi in the third/ninth century left a permanent imprint on Islamic intellectual history, which was then full of concepts, terminology and objectives from this discourse up until the late nineteenth century. From this perspective, Islamic intellectual history can be read as the tension between two languages: the "language of dialectic" (jadal) and the "language of demonstration" (burhan), each of which refer not only to a significant feature of that history, but also to a feature that could dramatically alter the interpretation of that history.Cette dissertation est une analyse de l'évolution de la théorie dialectique et d'argumentation dans l'histoire intellectuelle islamique post-classique. Les préoccupations centrales de la thèse sont les suivantes: les traités sur la compréhension théorique de la notion de la théorie dialectique (de logique) et d'argumentation, et comment, en pratique, la notion dialectique, tel qu'elle est exprimée dans la tradition grecque classique, a été reçue et utilisée par les cinq collectivités du camp intellectuel islamique. Cette étude démontre comment la notion dialectique en tant que discours argumentatif a été diffusée dans cinq collectivités (théologiens, poètes, grammairiens, philosophes et juristes) et comment ces notions logiques locales, développées dans les différentes communautés, se sont fusionnées en un seul système pour former une théorie d'argumentation générale (adab al-bahth) applicable à tous les domaines.J'évalue un traité de Shams al-Din Samarqandi (d.702/1302), le fondateur de cette théorie générale, et les traités qui ont été écrits après lui en tant que succession de son travail. Je me concentre spécifiquement sur les travaux de 'Adud al-Din al-Iji (d.756/1355), Sayyid Sharif al-Jurjani (d.816/1413), Taşköprüzâde (d.968/1561), Saçaklızâde (d.1150/1737) et Gelenbevî (d.1205/1791) et analyse comment chaque auteur (de Samarqandi à Gelenbevî) a modifié la forme du discours argumentatif et comment les intellectuels, venus par après dans le monde post-islamique classique, ont répondu à ce discours transmis par leurs prédécesseurs.Ce qui est frappant, de la période que cette thèse étudie (de 1300-1800), est la persistance de ce qu'on pourrait appeler le tournant linguistique dans la théorie de l'argumentation. Après plusieurs siècles, la notion dialectique de la période classique basée sur jadal fût remplacée par une nouvelle théorie d'argumentation qui était principalement de caractère linguistique. Ce tournant linguistique dans l'argumentation est daté du dernier quart du quatorzième siècle dans le travail sur 'ilm al-wad' impressionnant et prémonitoire d'al-Iji. Cette idée, qui est finalement émergée dans la période post-classique, disant que l'argumentation décrit une définition et que, par conséquent, la définition est l'utilité du langage —et même peut-être, que le langage est le seul moyen disponible pour comprendre et être compris— a influencé la façon dont la théorie d'argumentation a été formulée dans la majeure partie de la période en question.Le discours argumentatif qui a commencé avec Ibn al-Rawandi au troisième/neuvième siècle a laissé une empreinte permanente dans l'histoire intellectuelle islamique qui s'est remplie de concepts, de terminologie et d'objectifs de ce discours jusqu'à la fin du dix-neuvième siècle. Selon cette perspective, l'histoire intellectuelle islamique peut être lue comme une divergence entre deux langues: le "langage dialectique" (jadal) et le "langage démonstratif" (burhan), dont chacun se réfère non seulement à une caractéristique importante de cette histoire, mais à une caractéristique qui pourrait changer radicalement l'interprétation de cette histoire.
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Al-Qasem, Leena. "Islamic ethical views in vitro fertilization and human reproductive cloning." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=78237.
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For Muslims all over the world, whether in North America where they form minorities or in all-Muslim societies, their religion permeates every aspect of their lives and ethical decision-making. It is no wonder that when deliberating the treatment of infertility or the introduction of cloning to the world, Muslims look to their Islamic scholars and await their decision on such matters. They are the ones with the most knowledge of the Quran, Sunnah, and other sources used in Islam. This thesis will explore the ethics of assisted reproduction technologies and human reproductive cloning from an Islamic ethical perspective. I will investigate the principles and regulations that are used today in the Islamic analysis of both practices.
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Obiedat, Ahmad. "Mario Bunge's worldview and its implications for the modernization of Arabic-Islamic philosophy." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106247.
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This study relates philosophy of science and philosophy of religion. It compares a system of western thought and its implications for contemporary Arab-Islamic philosophy. The basis for this approach lies in the concept of worldview as rooted in the process of systematization of available human knowledge in a harmonious way. Actually, many secularists attack the religious outlook but fail to provide a coherent and systematic worldview of their own. Mario Bunge (b. 1919) overcomes such a deficiency and offers a coherent modern worldview. The philosophy of Taha 'Abd al-Rahman (born 1945), which attempts to modernize Arab-Islamic philosophy, is taken as the religious counterpart to Bunge's modern worldview. Since the late 1950s, Mario Augusto Bunge, a widely read and influential Argentinean-Canadian philosopher of science, has become a leading figure of what might be called the scientific humanist project. This project aims at rethinking Kant's combining of reason and experience, and this is why Bunge calls his new orientation ratio-empiricism. His philosophical endeavours culminate in a system of philosophy epitomized in the monumental nine-part Treatise on Basic Philosophy (1974-1989). Bunge's numerous works necessitate the study of the dynamics of worldview-construction and its relation to what he calls 'systemism.' Bunge's worldview is a synthesis of ontological materialism, epistemological realism, and what he calls ethical 'agathonism.' This synthesis forms a harmonious system that meets the requirements for a coherent worldview; it is the background of comparison for what Taha calls the 'spirit of modernity.'This study refers to Bunge's unified worldview (chapter 1) and articulates its overall dynamics (chapters 2 to 4). Chapter 5 on Taha and his 'spirit of modernity' attempts to show that the modernization of Arabic-Islamic philosophy cannot achieve philosophical sovereignty without the contributions of systematic philosophy. The comparative merit of this study is significant for Bunge's system, as it reveals its incompleteness: the rational, natural, and social sciences are studied in detail, while a great deal of the human sciences is not considered. But it is also significant for the Islamic outlook, as it presents a systematic response to the unified religious view and thus encourages religious persons in general, and Islamic philosophers in particular, to respond genuinely to Bunge's challenge.Cette étude relève de la philosophie des sciences et de la philosophie de la religion. Elle compare le système de pensée occidental à la philosophie musulmane contemporaine, en tenant compte de la signification des conséquences de celui-là pour celle-ci. La méthode employée repose sur le concept de «vision du monde» en tant que systématisation harmonieuse des connaissances humaines disponibles. De nos jours, beaucoup de laïques attaquent les points de vue religieux; mais ils échouent à développer une vision du monde cohérente et systématique sur laquelle ils s'appuieraient. La pensée de Mario Bunge, un philosophe des sciences argentino-canadien né en 1919, ne contient pas de telles déficiences et offre une vision du monde moderne et cohérente. Dans cette étude, la philosophie de Taha 'Abd al-Rahman, penseur né en 1945 et qui travaille à moderniser la philosophie arabo-musulmane, est considérée comme l'équivalent religieux de la vision du monde de Bunge.Depuis la fin des années cinquante, Mario Augusto Bunge est le chef de file de ce qui peut être appelé le «projet scientifique humaniste». Le but est de repenser la combinaison kantienne de la raison et de l'expérience. C'est parce qu'il poursuit cette fin que Mario Bunge considère son entreprise comme ratio-empirique. Elle aboutit à un système philosophique incarné par son monumental Treatise on basic philosophy (1974-1989) qui comporte neuf volumes. Les œuvres nombreuses de Bunge obligent à étudier la dynamique en cause dans la «construction-de-vision-du-monde» et sa relation avec ce qu'il nomme le «systémisme». La vision du monde de Bunge est la synthèse d'un matérialisme ontologique, d'un réalisme épistémologique, et d'un «agathonisme» éthique. Elle forme un système harmonieux qui rencontre l'exigence de cohérence imposée aux visions du monde. Cette synthèse sert de point de comparaison avec ce que Taha 'Abd al-Rahman nomme «l'esprit de la modernité».Le chapitre 1 réfère à la vision du monde de Bunge, et sa dynamique est esquissée dans les chapitres 2 à 4. Le chapitre 5 portant sur Taha 'Abd al-Rahman et son «esprit de la modernité» montre que la philosophie arabo-musulmane ne pourra atteindre sa souveraineté philosophique sans la contribution de la philosophie systématique. Cette étude comparative révèle d'une part l'inachèvement de la pensée de Bunge, puisqu'elle étudie dans le détail les sciences rationnelle, naturelle et sociale, mais oublie de considérer certaines sciences humaines pourtant d'importance majeure. D'autre part, elle montre que la vision du monde de Bunge a pour avantage d'offrir une réponse systématique aux visions religieuses unifiées, tout en encourageant les penseurs religieux en général et les philosophes en particulier à lui répondre de manière originale et authentique.
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Hodjat, Mehdi. "Cultural heritage in Iran policies for an Islamic country /." Thesis, Online version, 1995. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.283542.
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Nemeth, Keith. "The Path Towards Mysticism: A Critical Examination of Hayy Ibn Yaqzan." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1178.
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Thesis advisor: Nasser BehnegarHayy Ibn Yaqzan is a novel whose protagonist seeks intellectual knowledge and spiritual fulfillment over a lifetime of scientific experimentation and solitary rumination. The culmination of his efforts is not to independently verify the Islamic faith, as his final product differs dramatically from their dogma. Instead, he is looking to seek knowledge, not empathy from his Creator by knowing him directly, instead of worshiping him through the process of prayer. This education alienates him from the society on the other island, as they are unable or unwilling to follow his example. By accepting this path, instead of following the dominant creed and code of the populous, Hayy is unable to live comfortably within that setting and must return to his place of solitaire amongst nature
Thesis (MA) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Smith, Llyn Frances. "Islamic ideology and religious practice among Muslims in a southern Sri Lankan town." Thesis, University College London (University of London), 1997. http://discovery.ucl.ac.uk/1317642/.
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The thesis is concerned with an examination of Islam in Sri Lanka. It argues that while Sri Lankan Islam shares an ideology with the Islamic world, it has a specificity which may only be understood with reference to its particular historical and cultural context. As an Islamic community on the periphery of the Islamic world, Sri Lankan Muslims find their ideology, enduringly problematic. They must continually assert their egalitarian ideology, within the hierarchically ordered cosmological universe, that they share with Sinhalese Buddhists and Tamil Hindus. They must further assert their egalitarianism in the face of constant forces of stratification, internal to the Muslim community itself. Islamic ideology, given this particular cultural context, is both determining and constitutive of the community. The consolidation of the varied histories of the diverse Muslim community in the late colonial period is shown to be an aspect of hegemonic domination of the community by a fraction of it. The structure and force of Islamic ideology as revealed in Sri Lanka is discussed through an examination of religious understanding and ritual practice. The significance of the myths behind, and practices associated with, the shrines of the saints are explored and contrasted with those elsewhere in the Muslim world. Critical distinctions in the practice of Muslim saint 'worship' are discussed. The centrality of the mosque and the male religious community are examined, and the articulation of the mosque with the domestic order is clearly outlined. Sri Lankan Muslims elaborate, through their calendrical ritual, a constant regeneration of the Islamic community - ummah. At its most fundamental level this regeneration requires the unification of male and female, mosque and house. This practice is a constant metaphor of the original basis, and current practice, of the Sri Lankan Muslim community, founded by the marriages of Arab Muslims to indigenous women, in whose houses they took up residence. Regenerative symbols in this context are those of food and hearth, and feast practices reveal the constant constitution of the community through its rituals of communal commensality. The calendrical aspects of the regeneration are most readily determined through a discussion of the ritual complex surrounding Ramazan and culminating in the Feast of Sacrifice at the end of the Hajj. The ideological constitution of the ummah, at its various levels of incorporation, is examined from the perspective of the Sri Lankan Muslims. A perspective in which they as one of a multitude of specific, culturally and historically diverse communities of the Muslim world, participate in a calendrical ritual cycle, which they perceive at the ideological level, to embrace them all.
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Onal, Mehmet. "Wisdom (hikma) and philosophy (falsafa) in Islamic thought (as a framework for inquiry)." Thesis, University of Wales Trinity Saint David, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503575.
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Ibrahim, Bilal. "The evolution of the rule of law : the origins and function of legal theory." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98935.
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The thesis examines the origins and function of legal theory ( usul al-fiqh) within the context of the development of early Islamic law. I argue against the depiction of the development of law as a series of compromises between traditionalism and rationalism. Rather, by evading the demands of traditionalism, law evolved into a complex doctrinal entity rooted in the social structures of third-century Abbasid society. This revision of the development of law provides a context to evaluate early works of legal theory. Moreover, in context of my analysis of the development of law, I attempt to explain the emergence of legal theory as an independent discipline and its function within the greater structure of law.
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Alsumaih, Abdulrahman Muhammad. "The Sunni concept of Jihad in classical Fiqh and modern Islamic thought." Thesis, Newcastle upon Tyne : University of Newcastle upon Tyne, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.389570.
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McGregor, Richard J. A. "A study of sainthood in medieval Islamic Egypt : Muhammad and Ali Wafa." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37780.
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This study explores the concept of sainthood in the medieval Islamic tradition. A close reading of the unexplored writings of two 14th C. mystical thinkers, Muh&dotbelow;ammad and `Ali Wafa', shows the presence of at least three distinct currents of thought regarding sainthood. One has been adopted from the Sufi order of the Shadhiliyya, one from the writings of a 9th C. central Asian mystic al-Tirmidhi, and one from the controversial 13th C. thinker Ibn `Arabi. Our study analyses how our Egyptian writers, Muh&dotbelow;ammad and `Ali Wafa', synthesized and elaborated upon these currents to develop a distinct doctrine of sainthood. Although our writers are to be located firmly within the Sunni tradition, it is significant that they felt free to draw on Shi'ite ideas for the construction of their own theory of the final great saint.
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Ghie, Ahmad H. "A vision of the modern Islamic State : an examination of Muhammad al-Bahiyy's political philosophy." Thesis, SOAS, University of London, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301764.
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Oraibi, Ali. "Shīʻī renaissance : a case study of the theosophical school of Bahrain in the 7th13th century." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39571.
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In the wake of the abolition of the Caliphate in the Islamic world with the advent of the Mongols in the 13th century, Islamic scholarship paradoxically flourished, especially in the Shi'i milieu. This era marked a renaissance which has influenced the course of Shii thought ever since. Through its major thinkers, i.e. Ibn Sa'ada, 'Ali ibn Sulayman and Maytham, the school of Bahrain contributed vigorously to this renaissance by integrating philosophy and mysticism into Shi'ism. Yet, the writings of this school are barely known to modern scholarship and many are still in manuscript form. Drawing upon both published and unpublished sources, this study reveals the importance of this school by offering a descriptive and historical analysis of this intellectual contribution to philosophy, theology and mysticism. It also demonstrates that the school of Bahrain was the first Shii school to derive its rational infra-structure in a unique way from a diversity of sources ranging from the Mu'tazili and Ash'ari theology to the Ibn Sinian philosophy and Ibn al-'Arabis mysticism. Its originality thus lies in its synthetic methodology and its interpretation of Shii literature in light of speculative sciences.
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Bdaiwi, Ahab. "Shi'i defenders of Avicenna : an intellectual history of the philosophers of Shiraz." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/16550.
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This dissertation is a study of the intellectual history of Ṣadr al-Dīn Dashtakī (d. 903/1498) and Ghiyāath al-Dīn Dashtakī (d. 949/1542), two important Shirazi philosophers and Shi'i thinkers who lived in the late Timurid and early Safavid period. It argues that Avicennan philosophy was revived and provided with a new impetus at a time when it was under attack by Ash'ari thinkers belonging to the later tradition. Paradoxically, many of the later Ash'ri thinkers saw it fit to engage in metaphysical speculations that took the Avicennan tradition as its basis. Yet, these same thinkers accused Avicenna and his followers of advancing specious arguments and for making incoherent statements about God, the cosmos, religious matters, and the general nature of things. So overarching was this later Ash'ari tradition, that it became the intellectual tradition par excellence in the centuries leading up to the Safavid period. In many of their major philosophical writings, the Dashtakīs sought to decouple Avicennan philosophy from Ash'ari kalām, and, at the same time, to attack the foundations of the Ash'ari tradition. In doing so, the Dashtakīs proposed a particular reading of Avicenna that was purified of Ash'ari influences and closer to philosophical Shi'ism.
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Daniel, Kate. "Swedish Media Portrayals of Western Recruits to the Islamic State." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386480.
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Tabatabaei, Lotfi Esmat al-Sadat. "Ijtihad in Twelver Shi-ism : the interpretation and application of Islamic law in the context of changing Muslim society." Thesis, University of Leeds, 1999. http://etheses.whiterose.ac.uk/415/.
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The purpose of the thesis is to investigate whether Islamic laws, without relaxing the nature of the Shari 'a, could be expanded and adapted to meet the changing needs of modem Muslim societies. The focus is on the Shi'ites' approach to the law with special reference to the debates in Iran following Imam Khomeini's emphasis on the "role of the time and place in Utihad". The thesis suggests that scientific knowledge in different areas should play a role in jtihad beside the judgements of those possessing the accomplishments necessary to be a qualified mujtahid. The first three of the seven chapters are designed to provide a general overview of Shi 'i law, the concept of tihad and its development and also the sources and the methodology of tihad (usul al-fiqh) among the Shi'ite 'ulama. The fourth chapter discusses the relation between Utihad and the comprehensiveness of the Shari'a, and examines the different theories introduced by both traditional 'ulama and Muslim modernists in adapting Islamic law to the requirements of the modern age. The fifth chapter focuses on the "role of the time and place" in tihad, and the ways and principles through which changes in the law may be justified. In investigating the stages through which a mujtahid may find out the rulings of the Shari 'a on a particular subject, some new and controversial issues including insurance policies, Islamic banking, human dissection, organ donation, and woman's right to judge and to be followed are discussed briefly in the sixth chapter. By studying and examining in detail the rulings of the Shari'a, as extracted by some leading fuqaha, on the new reproductive technologies, artificial insemination, in vitro fertilisation and human cloning, it is shown how scientific knowledge can affect the procedure of jjtihad. Overall it is concluded that participation of the fuqaha in regulating the law and giving practical instruction regarding different problems requires the authorisation of division in ijtihad and cooperation between mujtahidun and scientific authorities on various subjects. It is by recognising these necessities and considering the conditions of the time that they may be able to bring Islamic law successfully into harmony with the requirements of modern life.
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Al-Shabaan, Ahmad Muhammad. "The role of education in maintaining the Islamic identity of Muslims in Bradford." Thesis, University of Hull, 2000. http://hydra.hull.ac.uk/resources/hull:4445.
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This study is an investigation into the British Muslim communities in Bradford, to identify which types of problems might threaten their Islamic identity and suggest possible solutions to assist those people to maintain their identity. The main aim of this study was to identify whether the educational setting in the school, mosque, home and society can challenge the Islamic identity and whether those factors could play a vital role in preserving such identity. To achieve these aims, two phases of research have been conducted. First, documentary evidence has been collected to see the background to the problem. Second, an empirical study has been carried out to ascertain the views of 160 Muslim pupils and 149 Muslim parents in Bradford. The empirical study was in two parts. The main study was in Bradford. This main survey was preceded by two preliminary -field studies, one carried out in Mirpur, which is the place of origin of a large number of Muslim parents in Bradford, and the second in Bradford. Three types of interviews were carried out with different groups of people to obtain information that can help in investigating the factors which underlie the sense of threat to identity. The documentary study, the exploratory interviews and findings from a questionnaire survey led to identification of four lists of requirements covering the four fields: school, mosque, home and society. The main findings reflected that British Muslims face challenges to their Islamic identity in all the fields mentioned above. Problems stem from both groups, Muslim and non Muslim. They also reflect a cultural gap between Muslim youths and their parents and between Muslims and non Muslims. Education could play a very important role to fill this gap.
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Klar, Marianna. "A popular retelling of Islamic stories : Job, Saul, David and Noah as portrayed in Tha#labiÌ?'s #Ara'is al majalis." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251469.
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Long, William. "A critical analysis of Muslim reappraisals of traditional Islamic Christology : an inquiry into Sufism, the Ahmadiyah and other selected models." Thesis, Queen's University Belfast, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300613.
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Qureshi, Omar. "Badr al-D?n Ibn Jam??ah and the highest good of Islamic education." Thesis, Loyola University Chicago, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10195443.
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The secularization of the academy thesis refers to the phenomenon of Protestant colleges and universities starting out as identifiable religious institutions of education now being places hostile, not only to Christianity, but religion in general. This has raised much discussion among leaders, faculty members, and students of religious educational institutions as to what is and what constitutes the identity of their respective institutions. It is in this context that we witness the rise in the establishment of Islamic schools in the North America. This context has generated many questions from the various stakeholders on the question of what the term ‘Islamic’ denotes in Islamic education and Islamic schools. There have been two general approaches to answering this question: a universalist approach, which seeks to identify the most basic element of what ‘Islamic’ denotes in concepts such as sacredness and God’s oneness, and a particularist approach, for which ‘Islamic’ denotes whatever a particular school holds it to be.
This dissertation argues that both of these approaches do not adequately prevent that trajectory of secularization as evidenced in the increasing sociological emphasis in Islamic schools’ mission and vision statement. It is argued that education should be viewed as the practice self-cultivation. It is in the self an educational institution seeks to cultivate where its identity resides. The dissertation seeks to answer the question of what the term ‘Islamic’ denotes by looking at the self Islamic education seeks to cultivate. To this end, the highest good of Islamic education is developed by examining the work Tadhkirat al-sāmi‘ wa-l-mutakallim fī ādāb l-‘ālim wa-l-muta‘āllim (A Monograph for the Auditor and the Lecturer on the ādāb of the Teacher and the Student) by the Mamluk era educationalist, Badr al-Dīn Ibn Jamā‘ah (d. 733/1333). It will be argued that according to Ibn Jamā‘ah, the highest good of Islamic education is to cultivate a soul that possesses adab.
Through identifying the self Ibn Jamā‘ah sees as the highest good of Islamic education, this study seeks to contribute to and extend the conversation of the identity of Islamic educational institutions in North America by retrieving the work of educationalist in the Islamic tradition.
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Rajbar, Simon. "Iran as a symptom : a psychoanalytic critique of the ideological structure in the Islamic Republic." Thesis, Cardiff University, 2018. http://orca.cf.ac.uk/112125/.
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This thesis offers a systematic analysis of the ideological structure in the Islamic Republic of Iran through the lens of Lacanian psychoanalytic critique of ideology. The Lacanian emphasis on the libidinal constitution of ideology changes the object of analysis from social reality in its empirical aspects to the unconscious or disavowed conditions sustaining social reality in the Islamic Republic. The overall analysis of this thesis is divided into three interrelated research domains: the first domain of political subjectivity examines how subjectivity in Iran is embedded in the ideological order, as well as how that order was constructed through the 1979 Islamic revolution by tapping into the unconscious agency of political subjectivity; the second theologico-political domain inquires into the form of ideology materialised in the socio-political framework of the Islamic Republic and analyses its libidinal sustainability; the third domain explores the political economy in Iran by conflating its historical and ontological inquiry. The analysis of the three domains helps me to discern the inherent contradictions of the ideological structure in contemporary Iran and the peculiar way these contradictions are mediated. Their mediation conversely ensures the reproduction of ideology on an unconscious level. This thesis therefore explores how ideology in the Islamic Republic of Iran enables a consistent experience of social reality and how subjectivity sustains the ideological order through libidinal investments.
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Hazen, Julianne. "Contemporary Islamic Sufism in America : the philosophy and practices of the Alami Tariqa in Waterport, New York." Thesis, SOAS, University of London, 2012. http://eprints.soas.ac.uk/13816/.
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Mukarram, Ahmed. "Some aspects of contemporary Islamic thought : guidance and governance in the work of Mawlana Abul Hasan Ali Nadwi and Mawlana Abul Aala Mawdudi." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335909.
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Mustapha, Nadira. "Islamic legal theory and practice in the North American context: an epistemological and methodological analysis of the Fiqh council of North America." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116883.
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The thesis explores the formation of the first official Islamic jurisprudential body in North America—the Fiqh Council of North America (FCNA)—as it attempts to respond to the needs of Muslim minorities. The research examines whether the FCNA's legal methodology (minhaj) takes into consideration the development and use of Islamic legal theory, or whether the legal body employs contemporary legal approaches in navigating the intricacies of legal rulings (fatawa). The FCNA and its fatawa, in accommodating legal change, presents a unique object of analysis in order to contextualize the dynamics related to Islamic legal theory and practice in the North America context. The thesis intertwines two academic disciplines: legal institutional history and legal theory history. The theoretical legal background and foundation of the thesis is established in the introductory stages including the parameters of Islamic legal theory. Part I discusses the FCNA as a legal institution, its Fiqh Councilors, and its legal methodology, including the realization of fiqh of minorities (fiqh al-aqalliyyat). Part II engages in a circumspect examination of the fatawa, the FCNA's epistemological and methodological legal foundation, and a critical analysis as well as an evaluation of the status of the FCNA and its fatawa. The FCNA's historical and legal experience illuminates the evolution, history, and path of Islamic legal theory and practice in North America. The thesis concludes that the FCNA, a pioneering institution in North America, engages Islamic legal theory, while at times challenging the existing legal paradigm by way of contemporary legal approaches, in order to address the needs and concerns of Muslim minorities. From Islam's rich legal heritage, the Fiqh Councilors of the Fiqh Council of North America have shaped a contemporary legal body to meet the demands of its context, one that will continue to evolve in the years ahead.Cette thèse explore la formation du premier organisme officiel de jurisprudence islamique en Amérique du Nord—le Conseil de Fiqh de l'Amérique du Nord (CFAN)—et ses tentatives de répondre aux besoins des minorités musulmanes à travers l'émission de fatawa (décisions judiciaires), ainsi que le minhaj (méthodologie) qui en sert de base. Tenant compte du développement et de l'application des usul al-fiqh dans la période pré-moderne, ce travail de recherche analyse comment le CFAN emploie les principes d'usul al-fiqh en faisant face aux complexités de la fatwa contemporaine. Cette recherche vise à découvrir si oui ou non les fatawa reflètent la théorie du droit islamique, ou bien si le CFAN a dû mettre à point de nouvelles approches jurisprudentielles. Le CFAN et ses fatawa, tout en s'adaptant aux changements juridiques, offrent un objet d'analyse unique qui sert à mettre en contexte les dynamiques liées à la jurisprudence islamique en Amérique du Nord.La thèse recouvre deux disciplines académiques, à savoir: l'histoire des institutions juridiques et l'histoire de la théorie du droit. L'Introduction jette les fondations et l'arrière plan théoriques et judiciaires de notre enquête. La première partie traitent du CFAN en tant qu'organisme judiciaire, ainsi que de ses Conseillers en Fiqh et de sa méthodologie judiciaire, y compris la mise en pratique d'un fiqh des minorités (fiqh al-aqalliyyat). La deuxième partie examine de près les fatawa émis par le CFAN, ainsi que les fondations épistémologiques et la méthodologie judiciaire de cet organisme, suivi d'une analyse critique ainsi que d'une appréciation du statut accordé au CFAN et à ses fatawa.L'expérience historique et juridique du CFAN sert à éclairer l'évolution, l'histoire et le trajet du droit islamique en Amérique du Nord dans ses deux dimensions théoriques et pragmatiques. La thèse en arrive à conclure que le CFAN, une institution judiciaire pilote en Amérique du Nord, cherche en permanence à mettre en opération les principes de la théorie du droit islamique traditionnelle, tout en se montrant prêt à défier le paradigme existant en faisant appel à des approches judiciaires contemporaines. En puisant dans le riche patrimoine juridique de l'Islam, les Conseillers en fiqh du Conseil de Fiqh de l'Amérique du Nord en sont arrivés à mettre sur pied un conseil de fiqh contemporain apte à répondre aux exigences de son ambiance et qui, certes, ne cessera d'évoluer et de se développer aux cours des années à venir.
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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.
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This study is a comparison of the philosophical systems composed by the Indian
philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE).
The primary thesis found in this study is that the conceptual systems constructed by
Sankara and Ibn Arabi are not perfectly new creations derived from the core of their
mystical realizations. Rather, they contain fundamental pre-existing principles, concepts,
and teachings that are expanded upon and placed within a systematic philosophy or
theology that is intended to lead others to a state of realization. A selection of these
presuppositions are extracted from within each of these thinkers’ philosophical systems
and employed as structural indicators. Similarities are highlighted, yet the differences
between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems,
lead us to the conclusion that the two mystics inhabited different conceptual space.iv, 195 leaves ; 29 cm
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Kabiri-Dautricourt, Firouzeh. "La philosophie islamique dans la pensée du 18ème siècle : traduction et commentaire du traité De philosophia Saracenorum de Jacob Brucker." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040039.
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A partir du milieu du 17ème siècle, dans une Europe déchirée par les conflits religieux, et alors que les philosophes commencent à redéfinir les principes de la religion, de la politique et de la morale, l’on découvre le monde musulman à travers les récits de voyage et les travaux des orientalistes. Tandis que les Anglais se penchent sur la question de la prophétie de Mahomet et les Français sur celle de son action politique et sur la littérature orientale, les Allemands se distinguent par leur intérêt pour la philosophie des musulmans. C’est le projet, d’inspiration leibnizienne, d’écrire une histoire universelle de la philosophie, qui amène le pasteur allemand Jacob Brucker à accorder une place non négligeable de son Historia critica philosophiae au traité De philosophia Saracenorum, dont l’écho en France n’est autre que le célèbre article Sarrasins de Diderot. Nous avons étudié la philosophie islamique dans la pensée du 18ème siècle à travers ce traité, en comparant les informations de Brucker avec celles de ses contemporains, et en tenant compte du combat des Lumières. De même, analysant les correspondances entre plusieurs chapitres de Brucker et quelques articles de Diderot, nous avons essayé de déterminer la dette de ce dernier envers le pasteur d’AugsbourgBeginning in the mid-17th century, when Europe was torn apart by religious conflicts and philosophers began to redefine the principles of religion, policy, and morals, one discovered the Muslim world through travel accounts and works of Eastern scholars. Whereas the English focused on the question of Muhammad's prophecy and the French on his political action and on Eastern literature, the Germans concentrated on the philosophy of the Muslims. It was the Leibnizian-inspired project of writing a universal history of philosophy which led the German pastor Jacob Brucker to dedicate a significant place in his Historia critica philosophiae to his treatise De philosophia saracenorum, whose echo in France is Diderot's celebrated Sarrasins. I have studied Islamic philosophy in 18th century thinking through J. Brucker's treatise, comparing it with that of his contemporaries, and taking into account the intellectual climate of the time and the "combat des Lumières." Similarly, by analyzing the associations between several chapters of Brucker's Historia critica and some articles by Diderot on Islamic philosophy, I have attempted to determine how much the authors of the Encyclopedia are indebted to the work of the pastor of Augsburg
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Shaker, Asaad. "Technical language and experience in the mystical philosophy of Ṣadr al-Dīn Qūnavī." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34453.
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Sadr al-Din Qunavi (605/1207-673AH/1274 CE)--stepson and pupil of Ibn $ rm sp{c}$Arabi (d. 638 AH/1240 CE)--played a pivotal role in the development of Islamic intellectual history. His contributions in the medieval period helped alter the course of mystico-philosophical tradition, which was then flourishing from Asia Minor and Persia to the major learning centers of the Arabic-speaking world. His importance was largely due to the complex mystical doctrine he expounded in the light of Ibn Sina's critique of knowledge. The age-old dilemma of knowledge was encapsulated in a famous declaration by Ibn Sina--the rationalist philosopher--who asserted that man is incapable of knowing intellectually "the realities of things," let alone the First Being. This did not imply that the realities were either unknowable in every sense, or that they did not exist. The question is in what sense and how are they knowable? It was Ibn Sina's special calling, Qunavi argued, to show the proper role and scope of reason in this quest. Philosophical knowledge may be represented chiefly through demonstrative logic, the only paradigm available to Ibn Sina. Qunavi on the other hand, set out to develop an exegetical grammar more suited to the movements of spiritual dialogue and paradox. For him, an intellectual knowledge of the "realities," in essence, rested on the relation between two distinct realities (subject and object). Yet all agreed that God's knowledge of Himself was the root of all knowledge. It had to transform utterly the distinction between the two realities. God's self-revelation is furthermore an unfolding book divulged through the infinite possibilities of linguistic construction. Mysticism's technical vocabulary had, therefore, to distinguish itself from, though without displacing, the bare skeleton of demonstrative logic.
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Beloushi, Hasan J. E. H. M. "The theory of maqāṣid al-sharīʿa in Shīʿī jurisprudence : Muḥammad Taqī al-Mudarrisī as a model." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18525.
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The emergence of the theory of maqāṣid al-sharīʿa as a legal theory, which is a purposive approach to the law in which the main purposes of the law are considered as deriving elements of the legal rulings, has occurred in a particular socio-political and cultural context for the Shīʿa and within a particular epistemological construction. Given the lack of a historical reading of Shīʿī jurisprudence and the limitations of the methodological approaches which have to date been employed, this research applies a holistic approach. “The Bahbahānian paradigm” is identified as the overarching epistemological paradigm in modern and contemporary Shīʿī jurisprudence. The Bahbahanian paradigm was formed during the eighteenth and nineteenth centuries and is arguably characterised as being a combination of Aristotelian epistemologically, formalist methodologically and soft utilitarianism. Within this paradigm in the context of the twentieth century, maqāṣid al-sharīʿa emerged in Shīʿī thought, especially in its systematic and comprehensive theorisation by Muḥammad Taqī al-Mudarrisī - a contemporary Shīʿī scholar. The introduction of the maqāṣid al-sharīʿa approach represents a paradigm shift that departs epistemologically, methodologically and functionally from the Bahbahānian paradigm. Mudarrisī’s maqāṣid al-sharīʿa paradigm is characterized as pragmatic epistemologically, more accessible and dynamic methodologically and employing a virtue ethic. Mudarrisī’s maqāṣid al-sharīʿa reflects the eclipse of the quietist character of the previous paradigm and the ambition of the contemporary Shīʿī religious institution. This ambition comprises a more significant role in the public sphere, which is embodied in the application or renewal of the sharīʿa in reality on one hand, and confronting the systematical secularization of the modern nation-state of the public sphere on the other. Mudarrisī’s version of maqāṣid al-sharīʿa is obligated to challenge three intellectual enterprises; that is, the classical Shīʿī jurisprudential reasoning by embracing hermeneutical tools which are more accessible to religious knowledge; the Sunnī soft utilitarian maqāṣidī approaches by providing virtue ethical jurisprudence; and the secular nation-state by providing a flexible legal system.
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Ajhar, ʻAbd al-Ḥakīm. "The metaphysics of the idea of God in ibn Taymiyya's thought /." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36863.
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This dissertation deals with Ibn Taymiyya's theory of the unity of God and of creation, or, as Muslim philosophers have posited the question, the relation between the oneness of God and the diversity that has come out of it. Indeed, Ibn Taymiyya (d. 728/1328) responded to the same ontological question that earlier Muslim philosophers were concerned to answer. Although Ibn Taymiyya was a theologian, he did not encounter quite the same questions as the early kalam theologian whose concern it was to prove the existence of God. The dissertation discusses the forms this question took.The introduction reviews Ibn Taymiyya's life, works and historical circumstances. The first chapter deals with Ibn Taymiyya's concept of God which is that of a real and actual being. God, for him, is not abstract in the way some Muslim theologians, philosophers and mystics had affirmed.
The second chapter discusses two great Muslim thinkers: al-Ghazali, who attempted to reconcile kalam with Ibn Sina's philosophy, and Ibn Rushd, who criticized both al-Ghazali and Ibn Sina and established a new philosophical approach to the notion of God and the process of creation. In this chapter we touch on the later development of both kalam and philosophy in Islam and show how Ibn Taymiyya, while pursuing the same goal as al-Ghazali in reconciling kalam and philosophy, drew benefit from these developments.
The third chapter goes to the core of Ibn Taymiyya's theory of diversity issuing from the oneness of God. This chapter shows the bold notions that Ibn Taymiyya believed represent the only possible answers to the question of creation: the essence of God as a substrate of generation; the eternity of the world; and God's attributes as species and genera, actualized in our concrete world.
The conclusion illustrates the differences between Ibn Taymiyya and other Muslim philosophers and theologians, as well as his adoption of certain of their ideas.
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Ghossein, Mohamad. "Reason and Revelation In Islamic Political Theology: The Epistemological Foundations of Al-Ghāzālī’s Theocracy." Thesis, Université d'Ottawa / University of Ottawa, 2021. http://hdl.handle.net/10393/42129.
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In this thesis, I explore the epistemological dimensions in the political thought of Abū Ḥāmid al-Ghazālī (d. 1111), a renowned Muslim theologian and philosopher, famous for the refutation of the peripatetic tradition by means of a thoroughgoing skepticism. His reflections on human understanding and the cognitive faculties led him to the following conclusion: since reason is not self-sufficient, humanity must abide by revealed laws. While al-Ghazālī maintains that strict obedience is necessary for certain commoners, he arrives at such theocratic conclusions by way of investigating human nature as well as metaphysical claims. In brief, al-Ghazālī’s claim that humans must abide by revelation is grounded on two interrelated themes which are prevalent across his texts: (1) his view that God’s power over the universe is unlimited and (2) his claim that humans are entirely feeble before His omnipotence. In this sense, al-Ghazālī’s theology stands out as a negative philosophy; it is his use of philosophy that eventually undercuts independent philosophy, thus demanding that all persons submit to a higher source of truth, God’s revelation. Alternatively, al-Ghazālī proposes a mystical doctrine to address humanity’s perceptive shortcomings, claiming that the ascetic experience is the best means to attaining knowledge of the divine. I argue that, by pursuing a systemic inquiry into the nature of creation, which leads up to this mysticism, al-Ghazālī occasionally elevates reason to the ranks of revelation. This is because he arrives at this conclusion not by way of revelation, but through independent philosophical reflection and inquiry, one that makes use of particular theological notions. His skeptical refutation of certain philosophical doctrines is followed by his mysticism. In the later stages of my thesis, I extrapolate from this study to make larger claims about the nature of theocratic regimes. In the final analysis, I re-examine his theological and philosophical concepts to demonstrate how they are transposed to his political thought. I argue that al-Ghazālī’s key theological notions strongly shape his main political writings, though he tones down the philosophical and mystical jargon. While addressing the rulers, al-Ghazālī hopes that they could adopt the humility of the ideal ascetic man he has in mind. In brief, al-Ghazālī articulates a politics of humility to warn against tyrannical practice by appealing to the importance of the heart. Lastly, though this thesis deals with al-Ghazālī’s theological corpus, I also contribute to the literature on reason and revelation. I demonstrate that the theological may also contain reason at its foundation, especially when appealing to universal questions about humanity’s welfare.
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Al-Kayyali, Abdul-Hameed. "La doctrine de la prophétie chez Maïmonide (m. 601/1204) entre pensée juive et pensée musulmane." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3111/document.
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Maïmonide (m. 601/1204) est resté sans doute une figure majeure du judaïsme rabbinique. Mais, sa connaissance de la philosophie fit de lui une référence indispensable dans la pensée philosophico-religieuse juive, chrétienne et musulmane. Son œuvre, riche et variée, témoigne de la jonction harmonieuse, dans un même esprit, d'une religiosité profonde, telle qu'elle s'exprime dans ses traités juridiques et théologiques, et d'une curiosité philosophique et métaphysique qui se révèle dans son œuvre Le Guide des égarés. La présente étude consiste à analyser les origines de la doctrine de la prophétie chez Maïmonide en puisant dans un premier temps, dans ses propres sources, pour les comparer dans un second temps aux références textuelles des philosophes musulmans tels que Fārābī, Ibn Sīnā et Ibn Bāğğa. Le chapitre I a pour objet la définition de la prophétie chez Maïmonide. Le chapitre II porte sur le rôle de l'imagination dans la prophétie. Le chapitre III est consacrée aux significations politiques de la prophétieMaimonides (d. 601/1204) is universally recognized as a leading rabbinic authority in Judaism. His eminence as a philosopher made him an indispensable source in Jewish, Christian and Islamic philosophical and religious thought. The present study aims to analyze the origins of the doctrine of prophecy in Maimonides' philosophy by studying, first, the original sources and then to compare them with the works completed by Muslim philosophers, most notably, Fārābī, Ibn Sīnā and Ibn Bāğğa. Chapter I addresses Maimonides' definition of prophecy. Chapter II examines the role of imagination in the prophecy. Chapter III is devoted to the political implications of prophecy
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Uranga, Olivia Michelle. "Reason and Revelation: Averroes and the Evolution of Islamic Rationalism in Egypt." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/464.
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In this work I explored discussions of Islamic rationalism in the medieval Islamic period and the contemporary period in Egypt. I examine the evolution of Islamic rationalism from the works of Averroes (Ibn Rushd) to Muhammad 'Abduh in Egypt and subsequently his influence on the formation of the Wasat (Center) Party in Egypt after the wake of the Arab Spring.
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Kafrawi, Shalahudin. "Necessary being in Islamic philosophy and theology study of Ibn Sīnā's al-Ishārāt wa-al-tanbīhāt and Fakhr al-Dîn al-Rāzī's Muḥaṣṣal afkār al-mutaqaddimīn wa-al-mutaʼakhkhirīn /." Diss., Online access via UMI:, 2004.
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Nicolae, Daniel Sebastian. "A mediaeval court physician at work : Ibn Jumay''s commentary on the Canon of Medicine." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:e8e53786-7e15-4cf9-928b-dd492a740acd.
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Ibn Jumay''s (d. c. 594/1198) commentary on the Canon of Medicine by Ibn Sīnā (d. 428/1037) occupies an important place in the history of medicine for it is the first Canon commentary written by a physician and thus stands at the start of a tradition extending over 500 years. In addition, it is a so-far neglected source for our understanding of mediaeval Islamic medicine. The present thesis analyses the commentary with the aims of (1) determining the methods by which the court physician composed his treatise and (2) understanding why Ibn Jumay' undertook to prepare a commentary on one of the most thorough medical compendia of the middle ages. Chapter One presents the biography of Ibn Jumay', reveals that his religion had little impact on his writings and surveys his library which played a pivotal role in the composition of the commentary. Chapter Two investigates Ibn Jumay''s methodology in the entire commentary; it reveals that with his philological and source-critical methods Ibn Jumay' wanted to establish an authoritative reading of the Canon and to demonstrate the high degree of his erudition. Chapter Three focuses on selected passages in the commentary in form of three case studies. Ibn Jumay''s comments on anatomy/dissection, assorted materia medica and headaches demonstrate the court physician’s reverence for ancient authorities and his quest to revive and refine their teachings. Chapter Four contextualises Ibn Jumay''s methods and agenda by comparing them to those of other relevant scholars of the twelfth and thirteenth centuries. The thesis concludes by arguing that Ibn Jumay''s commentary was part of his revival of the art of medicine and his attempt to gain power in the medical tradition by attaching his name to one of the greatest scholars of his time — the ra'īs Ibn Sīnā.
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Asker, Marija. "I gränslandet mellan islamisk ideologi och liberal demokrati : - en studie av islamsprinciper i en nutida kontext." Thesis, Uppsala universitet, Tros- och livsåskådningsvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323776.
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The main purpose of the thesis is to investigate the possibility of bridging the dichotomy between Islam and the criteria of modern society by means of reinterpreting the principles (foundations) of Islam. The reformists Abdolkarim Soroush, Sedigheh Vasmaghi and Tariq Ramadan seek to prove that the methods keeping strictly within the boundaries of tradition interpreting the Quran along the lines of previous generations is not necessarily the sole means of coming to an understanding of the Quran’s message. The thesis discusses these reinterpreters’ critique of tradition and their arguments for the possibility of uniting the principles of Islam with the prerequisites of modern society. In conjunction with this, the question whether modern society presupposes a strict division between the private and the public sphere is problematized from a point of departure in Jeffrey Stout’s Democracy and Tradition. The thesis attempts to show potential conceptions of a modern society based on the principles of Islam.
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Shams-Esmaeili, Fatemeh. "Official voices of a revolution : a social history of Islamic republican poetry." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:b6f2561b-fd26-4064-88b8-f365d7abf2e4.
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This thesis is primarily concerned with the literary aspects of the Islamic Republic of Iran. Its immediate focus rests on the evolution of the Islamic republican poetic trend, encompassing both the disillusioned and conformist voices that rose to prominence in the course of the 1979 Revolution and their on-going engagement with the ruling political power. In this vein, this thesis investigates the various cultural policies of the state, as well as select political transformations of the past three decades, all of which played a pivotal role in this literary evolution. The thesis shows how the official poets that emerged during the 1979 Revolution, and which proved significantly active throughout the immediate history subsequent to that event (war with Iraq, the death of Ayatollah Khomeini and the rise and fall of the reform movement), evolved over time and thereby either received political support for their commitment to the state ideology or became gradually excluded from official cultural institutions. Finally, this thesis reviews the manner in which state strategies have shaped an institutionalised form of poetry that is monitored and reinforced by the Supreme Leader of the Islamic Republic and official cultural authorities. It demonstrates how an innate linking of the project of Islamic republican literature to underlying ideologically defined notions such as 'religious verse', 'legitimate poetry' and 'commitment' was and continues to be an intrinsic part of the literary foundations of the ideological apparatus of the Islamic Republic.