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Dissertations / Theses on the topic 'Jerusalem in the Hadith'

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Published: 4 June 2021
Last updated: 26 February 2023

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1

Ibn, al-ʻIrāqī Aḥmad ibn ʻAbd al-Raḥīm Barr ʻAbd al-Raḥmān ʻAbd al-Ḥamīd. "Kitāb al-Mustafād min mubhamāt al-matn wa-al-isnād." al-Manṣūrah : Dār al-Wafāʼ lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 1994. http://books.google.com/books?id=U1AxAAAAMAAJ.

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2

Sharābī, Kamāl al-Dīn ʻAbd al-Ghanī al-Mursī. "Asānīd al-Ḥadīth al-Nabawī fī ḍawʼ nuẓum al-maʻlūmāt al-muʻāṣirah." [Alexandria, Egypt] : Dār al-Maʻrifah al-Jāmiʻīyah, 1995. http://books.google.com/books?id=CN-7AAAAIAAJ.

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3

Lowe, John Francis. "Baldwin I of Jerusalem: Defender of the Latin Kingdom of Jerusalem." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1029.

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The reign of King Baldwin I (1100-1118) has thus far received little noteworthy attention by historians as the important pivotal period following the First Crusade conquest of Jerusalem in 1099. The two decades of his rule marked the extension of Latin conquests in the east, most notably by the conquest of the important coastal cities of Arsulf, Acre, Caesarea, Beirut and Sidon. These vital ports for the early Latin Kingdom of Jerusalem provided outlets to the sea for commerce, as well as safe harbors for incoming assistance from the west. Further, Baldwin led in the establishment of strong secular control over ecclesiastical authorities, and provided a model of administration for subsequent monarchs to follow until the loss of the kingdom in 1187. Baldwin's contributions to these developments are presented here in a bibliographical framework to illustrate both his important place in crusader historiography, as well as to gauge the significance of his memory in contemporary literature as a second Joshua archetype. The conquest of Jerusalem and the decades that followed were extraordinarily perilous for the western "colonial" transplants, and thus a Biblical precedent was sought as an explanation to the success of the crusaders. This thesis argues that Fulcher of Chartres, the chaplain and primary contemporary biographer of Baldwin I, saw a parallel with the Biblical figure of Joshua as beneficial to posterity. By the establishment of Baldwin's memory in such a context, Fulcher of Chartres encouraged further western support for the Latin Kingdom, and reveals the important trials that faced Jerusalem's first Latin king.
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4

Ghani, Usman. "Abu Hurayra : a narrator of Hadith revisited." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/4362.

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The task of preserving the Hadith was undertaken, according to the classical Muslim view, by the Companions of the Prophet Muhammad and, thereafter, the Tabicun (Successors), and then from generation to generation. Thus, we find this great amount of Hadith in front of us today. From amongst these Hadith we find as it is alleged a great proportion narrated by the Companion Abu Hurayra (d.57/58/59AH/681/682/683CE). He has narrated various kinds of narration, from those on creed to those on the ethics of Islam. However, his narrations have been looked upon with certain scepticism and criticism, as has his own personality, in both Classical Hadith scholarship and Modern Hadith scholarship. This research, entitled: ‘Abu Hurayra’ a Narrator of Hadith Revisited: An Examination into the Dichotomous Representations of an Important Figure in Hadith with special reference to Classical Islamic modes of Criticism, will discuss specifically Abu Hurayra the Companion of the Prophet Muhammad and his alleged status as a prolific narrator of the Hadith. The aim of this study is to highlight how Abu Hurayra is depicted and perceived by both Classical Hadith Scholarship and Modern Hadith Scholarship. Furthermore, the central argument of this thesis is that the charge of Abu Hurayra being a Mukthir (a prolifically active narrator who embellished his reports) is unfair for the simple reason that those traditions he uniquely transmits are rather small in number. Most of the other traditions with which his name is associated have concomitant and parallel isnads (Chains of Narration). This study therefore sets out to critically examine and analyse the life and narrations of Abu Hurayra in view of the academic debates on the wider issues of the authenticity of the sources and how they affect the arguments put forward by this research.
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Ḥasan, Ḥusayn al-Ḥājj. "Naqd al-Ḥadīth fī ʻilm al-riwāyah wa-ʻilm al-dirāyah." Bayrūt, Lubnān : Muʼassasat al-Wafāʼ, 1985. http://catalog.hathitrust.org/api/volumes/oclc/16929382.html.

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Tirmidhī, Muḥammad ibn ʻĪsá Muṣṭafá Ḥamzah Dīb. "ʻIlal al-Tirmidhī al-kabīr." ʻAmmān, al-Urdun : Maktabat al-Aqṣá, 1986. http://catalog.hathitrust.org/api/volumes/oclc/34545156.html.

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7

Ibn, Saʻd Muḥammad Salmī Muḥammad ibn Ṣāmil al-ʻAlyānī. "al-Ṭabaqāt al-kubrá." al-Ṭāʼif : Maktabat al-Ṣiddīq, 1993. http://books.google.com/books?id=kW8xAAAAMAAJ.

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8

Dāraquṭnī, ʻAlī ibn ʻUmar Ibn ʻAbd al-Qādir Muwaffaq ibn ʻAbd Allāh. "al-Muʼtalif wa-al-mukhtalif." Bayrūt, Lubnān : Dār al-Gharb al-Islāmī, 1986. http://catalog.hathitrust.org/api/volumes/oclc/19226313.html.

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9

Nassar, Issam R. Tavakoli-Targhi Mohamad. "Imagining Jerusalem a study in colonial and religious imagination /." Normal, Ill. Illinois State University, 1997. http://wwwlib.umi.com/cr/ilstu/fullcit?p9804934.

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Thesis (D.A.)--Illinois State University, 1997.
Title from title page screen, viewed June 13, 2006. Dissertation Committee: Mohamad Tavakoli-Targhi (chair), John B. Freed, Lawrence W. McBride, Anne M. Rosenthal. Includes bibliographical references (leaves 205-215) and abstract. Also available in print.
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Ligthart, Richard J. "Political and religious economic factors in first-century Jerusalem as a background for understanding the crucifixion of Jesus Christ." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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11

Maloush, T. A. H. "Early Hadith literature & theory of Ignaz Goldshir." Thesis, University of Edinburgh, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492536.

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This thesis focuses on the study and analysis of three main issues: 1. The role of the Qur'an in the establishment of the Sunnah, and the affirmation of its status and the importance of acting in accordance with it. 2. The role of the Prophet in the propagation and preservation of the Sunnah. 3. The main evidence that is cited by Goldziher in support of his theory of the fabrication of Hadlth during the Umayyad period. The thesis consists of an introduction, two parts and a conclusion. The introduction describes the motivation for choosing the above issues as the subject of the research and demonstrates the method followed. Part One deals with the role of the Qur'an and the Prophet in relation to the Sunnah and contains two chapters. In Chapter 1, attention is given to two issues: The clarification of the Qur'än's urgent requirement for the Sunnah from the revelation of the first verses onwards; and an examination of the Qur'än's detailed explanation of the importance of the Sunnah and of acting according to it. This chapter consists of six sections and a conclusion. Chapter 2 aims to present and discuss the various roles that were performed by the Prophet in the preservation and propagation of his Sunnah. This chapter consists of eight sections and a conclusion. Part Two, which constitutes the main part of the study, undertakes a rigorous study of Goldziher's main evidence regarding his theory of the fabrication of Hadith during the Umayyad period. It consists of an introduction, five chapters and a conclusion. In the introduction, we give a general overview of Goldziher's theory regarding the fabrication of Hadith in the Umayyad period. Chapter 3 contains an analysis of the evidence he cites in support of his claim that the Companions fabricated Iladith, and consists of five sections. Chapter 4 attempts an analysis of the evidence he cites in support of his claim that various `pious scholars' fabricated Hadith during the Umayyads' rule, and consists of seven sections. Chapter 5 contains an analysis of his evidence regarding the Umayyads' fabrication of Hadith, and consists of five sections. Chapter 6 contains an analysis of his evidence regarding the fabrication of Hadith by various theologians and consists of four sections. Chapter 7 contains a demonstration of the impact of Goldziher's opinions on subsequent studies. Finally, the Conclusion summarises the findings of the study.
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12

Helali, Müller Asma. "Etude sur la tradition prophétique : la question de l'authenticité du I/VIIème au VI/XIIème siècle." Paris, EPHE, 2004. http://www.theses.fr/2004EPHE5049.

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Le présent travail se propose d’étudier la théorie de l’authenticité de la tradition prophétique en Islam et le processus de son évolution d’une forme non-systématique à une forme théorique complexe. C’est les prémices de ce processus, son évolution jusqu’à sa maturité, ses principaux enjeux, et ses résultats que nous avons essayé de comprendre. Nous avons observé l’amorce de la théorie de l’authenticité dans les sources de l’Islam primitif. Nous avons examiné ensuite les principaux textes théoriques de la science du hadith et nous avons élaboré, à partir de là, la structure vivante de la théorie de l’authenticité, celle-ci se compose d’une théorie de la connaissance du hadith authentique et d’une théorie de la transmission. L’histoire de la transmission du corpus « authentique » et « apocryphe » nous a permit d’établir que la différence entre les deux corpus est palpable au niveau du concept théorique et pas au niveau de l’histoire de la transmission. Les deux corpus sont transmis dans la société musulmane des six premiers siècles et ont la même fonction de légitimation. Ceci nous amène à penser que la théorie de l’authenticité désigne un système de pensée souple, qu’authenticité n’est pas vérité
This study aims to examine the nature of authenticity in the Islamic prophetic tradition; its evolution and eventual development into a complex theoretical structure. The very premises of this process and their implications have received special attention. It’s possible to observe the initial formation of the theory of authenticity in sources of early Islam. The second part of this thesis is devoted to the investigation of the theory of authenticity in the science of hadith. The dynamic structure of the theory has been elaborated on this basis and is composed of a theory of knowledge of authentic hadith and a theory of transmission. History of the transmission of “authentic” and “apocryphal” texts has enabled us to establish that the difference between these two corpuses is discernable at the conceptual level. These corpuses are transmitted in Moslem society during the first six centuries and share the same function, namely of legitimation. This leads us to believe that the theory of authenticity designates a flexible system of thought. Authenticity is not truth
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13

Ansprenger, Franz. "Jerusalem : heilige Stadt und Konfliktherd." Universität Potsdam, 2004. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4674/.

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No Arab-Israeli peace process will succeed without a solution for Jerusalem. The author describes stages of the Jerusalem history as a holy city of the Jews, Christians and Muslims and analyses their religious and mental ties to the town. Also the division of Jerusalem was not able to stop the hatred. Jerusalem must be one city and the capital of both, Israel and Palestine. This was the core of the Oslo peace process, and it is still essential for a sustainable solution.
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Chan, Yew Ming. "Jerusalem in Zechariah 1-2." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648128.

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15

Lee, Joonha. "Jesus' temple action Mk 11:11-12:22 par /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Erny, Matthias. "Brennpunkt Jerusalem welchen Einfluss hat Israels Sperranlage auf die Jerusalem-Frage und folglich auf den Friedensprozess? /." St. Gallen, 2008. http://www.biblio.unisg.ch/org/biblio/edoc.nsf/wwwDisplayIdentifier/05606355001/$FILE/05606355001.pdf.

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17

Laberge, Christiane. "Production and diseases of Jerusalem artichoke." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65448.

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18

Nitzan-Shiftan, Alona. "Erich Mendelsohn : from Berlin to Jerusalem." Thesis, Massachusetts Institute of Technology, 1993. http://hdl.handle.net/1721.1/12377.

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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1993.
Includes bibliographical references (leaves 176-186).
This paper examines the creative persona of Erich Mendelsohn's seemingly incompatible bodies of architecture in Europe, Palestine and the U.S. The limits of existing formal analysis to explain his architectural shifts were the impetus for investigating the architectural position that facilitated not only Mendelsohn's iconic architecture in Germany, but its appropriation to Palestine as well. Beside his artistic ambiance, is also Mendelsohn's religious faith, national identity and political convictions. Mendelsohn was part of the Jewish post-assimilated generation in Germany - this experience is extended by Mendelsohn to the art of building, which was facilitated intellectually by Martin Buber's (early) teaching about the creative Jewish yearning for unity. The paper focus on how Mendelsohn's consistent architectural and political position discloses itself first in the industrial West (Germany), where it engaged the striving architectural debated of the period, and then in the Orient. In Palestine, where he took part in the "cultural Zionist" agenda, he remolded Modern Architecture into a non- Western country.
by Alona Nitzan-Shiftan.
M.S.
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19

Germana, Michael Joseph. "Forget Jerusalem: William Faulkner's Hyperreal Novel." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/31763.

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This paper explores the relationality between Modernism and Postmodernism as well as between literature and theory by examining the works of two writers: master novelist William Faulkner, and high priest of Postmodernism, Jean Baudrillard. Specifically, this paper examines Faulknerâ s eleventh novelâ the oft-neglected If I Forget Thee, Jerusalemâ as a proto-postmodern text which, when examined by the light of Baudrillardâ s theory of simulacra and simulations, informs the transition from Modernism to Postmodernism. This paper treats each authorâ s work as a lens through which to view the other. The result is both a re-vision of Faulknerâ s social philosophy and a re-examination of the epistemic break that separates Faulknerâ s philosophy from that of Baudrillard.
Master of Arts
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Heid, Stefan. "Kreuz, Jerusalem, Kosmos : Aspekte frühchristlicher Staurologie /." Münster : Aschendorff, 2001. http://catalogue.bnf.fr/ark:/12148/cb38926174q.

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21

Al-Busaidi, Saleh Ahmed. "The effect of doctrinal conflict on the science of Hadith." Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/24231.

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This thesis is an analysis of the effect of Islamic doctrinal conflict on the science of Hadith. Part 1 describes how doctrinal conflict began among the Muslims in the early years after the death of Prophet Muhammad. The conflict grew rapidly to affect the lives and history of the Muslims, who became divided into different doctrines and groups, each with its own view on politics, aqidah and fiqh. It includes a short description of each of the well-known doctrines covering politics, aqidah and fiqh (its founder, origins and famous promoters). Part 2 concentrates on the effect of doctrinal conflict on Muslims in their narration of hadiths. A comparison is made of the narrations by several scholars of Islam to investigate the extent to which each scholar accepted the narrations and narrators promoted by other scholars. It also determines the effect of doctrinal conflict on the forgery of hadity to support a particular opinion and to glorify or disparage an individual or group. Part 3 examines the term “narration of the heretic” (riwāyat al-mubtadi’), that is, each scholar regarding the others as heretics. To this end, the views of various scholars of Islam are analysed to determine their differences and their effect on Muslims in the science of Hadith with regard to the “narration of the heretic”. Therefore, it investigates how the different views held by scholars of the “narration of the heretic” affects the judgement of hadiths. Part 4 consists of a comparative study of a group of narrations that have been subjected to widely differing interpretations by Muslims. The fields chosen for this study are Virtues (al-Manaqib), the Faith (al-‘aqidah) and Jurisprudence (al-fiqh).
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Al-Humaid, Munir Khalid. "The Similitudes of the Qur'an and Hadith : A comparative study." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497343.

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23

Nor, Mohamad Roslan Mohamad. "The significance of Islamicjerusalem in Islam : Quranic and Hadith perspectives." Thesis, University of Aberdeen, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.424917.

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This study is concerned with the significance of Islamicjerusalem to Islam and Muslims.  It is an attempt to establish and develop a new framework based on evidences and academic debate concerning Islamicjerusalem from the Qur’ān and Hadīth perspectives.  The study seeks to investigate evidences from these two core sources in Islam and thus discuss the significance of the region from these two main perspectives.  Indeed, historical evidences have an important role in dealing with Islamicjerusalem, and therefore are greatly utilised in discussing this topic. The manifestation of the study can be from two main points: firstly, it deals with the Quranic verses and a number of Ahadīth that imply the meaning and necessitate reference to Islamicjerusalem.  Secondly, it shows why Islamicjerusalem is intrinsically important and so central to Muslims belief, mind and heart. From these evidences, this study has taken a thematical approach in dividing the topics.  Most importantly, this study discusses the new terminology for a new concept, which is Islamicjerusalem.  This terminology has attracted a number of young scholars to engage in debates concerning the definition and the meaning of Islamicjerusalem.  This study then furthers the discussion on Islamicjerusalem as the centre of barakah, the land of hope, the land of the Night Journey and Ascension, the land of the prophets and the future status of the region from Quranic and Hadīth perspectives. To reiterate, this study explores the Quranic and Hadīth  references which are the core foundation of Muslims perspectives on Islamicjerusalem, and therefore, endeavours to present a new theoretical and conceptual framework in order to understand the Muslims concern towards Islamicjerusalem.
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Harpci, Fatih. "Muhammad Speaking of the Messiah: Jesus in the Hadith Tradition." Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/223278.

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Religion
Ph.D.
Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non- Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā. While several non-eschatological references to Jesus appear the Hadīth and will be referenced, the dissertation focuses especially on Prophet Muhammad’s statements concerning ‘Īsā’s parousia (return to earth) and his messianic roles toward the End Times. It is anticipated that the work will contribute to further studies about correlations of ‘Īsā and Muhammad in Islamic and Christian theology, as well as to interreligious examinations of the Hadīth traditions.
Temple University--Theses
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Chieng, Lik Ngiong. "The hope and comfort of the Holy City." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Bednarkiewicz, Maroussia. "Summoning the believers as the Christians did? : religious differentiation in Muslim sources until the third/ninth century." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:0e98bd5c-3d6d-4530-b372-95780de2af86.

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The Muslim tradition tells us that when Muslims migrated to Medina and their number increased, they felt the need for an efficient means to convoke the community for the daily prayers. Jews and Christians both had well-established summoning rituals involving different instruments, that Muslims considered adopting. They eventually developed a distinct, simple ritual consisting of a small set of chanted formulæ, which became known as the adhān, the Islamic call to prayer. This is the narrative thread that we find in all major Sunnī collections of aḥādīth - reported sayings of Muḥammad and his companions - which recount the introduction of the adhān. The present work postulates that this thread or 'proto-narrative' was used by several narrators, transmitters, and collectors until the third/ninth century who modified it and added new elements in order to settle political and religious controversies of their times. This proto-narrative is outlined in the main chapter (chap. 3), which highlights how it was modified and why, using close textual analysis of both Sunnī and Shī'ī texts with data-dense graphs of relations, locations, and times produced via network visualisation tools. Five major Sunnī legal treaties from the second/eighth century onwards were also scrutinised (chap. 4) to better understand the general context in which the aḥādīth about the introduction of the adhān were being circulated and confirm the results obtained through the textual analysis. The conclusions reveal specific mechanisms used in the formation and transmission of aḥādīth. In the case of the adhān, aḥādīth represent half of a 'conversation' between people, students, or rulers on one side, asking questions about the origins and the right form of the call to prayer, and on the other side, scholars or jurists who answer with adapted narratives. Only the latter was preserved, yet the present thesis shows that it is often possible to reconstruct, to a certain extent, the former part of this 'conversation'.
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Quek, Tze-Ming. "The New Jerusalem as God's palace-temple an exegetical study of the Eden-temple and escalation motifs in Rev 21.1-22.5 /." Portland, Or. : Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Hawari, Mahmoud. "Ayyubid Jerusalem an architectural and archaeological study /." Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.311593.

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Soubagle, Osman N. "Jerusalem and the Arab Israeli peace process." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1998. http://handle.dtic.mil/100.2/ADA357544.

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Thesis (M.A. in National Security Affairs) Naval Postgraduate School, September 1998.
Thesis advisor(s): Glenn E. Robinson. "September 1998." Cover title: Jerusalem ... Arab-Israeli ... Includes bibliographical references (p. 47-48). Also available online.
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Чейн, Самуель, Самуэль Чейн, and Samuel Chayen. "Jerusalem Phytotoxic Microorganisms. Ecological and Applicative Aspects." Thesis, The Hebrew University of Jerusalem, 1992. http://essuir.sumdu.edu.ua/handle/123456789/56570.

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Link, Andreas. "Augspurgisches Jerusalem Bürger, Künstler, Pfarrer - evangelische Barockmalerei." Berlin München Dt. Kunstverl, 2007. http://d-nb.info/990300455/04.

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Bush, Catherine. "Jerusalem: Boundaries, Spaces, and Heterotopias of Conflict." Thesis, University of Oregon, 2017. http://hdl.handle.net/1794/22290.

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This paper aims to tell many different stories about life in Jerusalem. It is, in part, about the human suffering that exists under Israeli occupation. It is about the legitimacy of powerful narratives, despite inaccuracies and contradictions. It is about the resilience and tenacity of various communities on either side of a complex conflict. But primarily, this is a paper about borders: both physical and intangible boundaries that divide and define various communities in Jerusalem. Boundaries reveal a society through their construction, destruction, and definition of space. Because borders are demonstrated through anecdote, I examine boundaries largely through ethnography, exploring four specific types of boundaries and spaces: physical-political boundaries, boundaries based on cultural identity, gendered spaces, and heterotopias. Political and social shifts occur on boundaries where contact, conflict, and compromise exist. By examining sites that are particularly vulnerable to transition, we can better understand societal change and affect genuine resolution.
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Cottle, Ross Jon. "Jesus' protest in the temple incident." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Guenther, Alan M. "The Hadith in Christian-Muslim discourse in British India, 1857-1888." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0005/MQ43881.pdf.

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35

Abdelrahman, Essam. "The influence of Hadith on the architecture of early congregational mosques." Thesis, University of Leeds, 2010. http://etheses.whiterose.ac.uk/1696/.

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This study weighs up the influence of Ḥadīth, "Traditions of Prophet Muḥammad‟, on the architecture of the major congregational mosques which were built from the rise of Islam in 1/622 to the end of the Umayyad period in 132/750. The thesis is divided into eight chapters. The first is an introduction which deals with: the reasons behind underestimating the role of Ḥadīth in shaping mosque architecture, the main questions of the study, and the approaches and methodologies applied to deal with these questions. The second chapter discusses the historiographical problems of Ḥadīth and early Arabo-Islamic sources. The third examines the nature and functions of the sizable hypaethral building which was erected by the Prophet and which we believe was a mosque and not simply an abode for the Prophet and his family. The fourth chapter deals with the history and form of this structure, which represents, by definition, an embodiment of Ḥadīth regarding mosques. The fifth chapter, however, asks whether there was an "orthodox‟ form of mosque according to Ḥadīth. It also tries to explore the features of such a form. The sixth and seventh chapters investigate whether and how Ḥadīth influenced the architectural evolution of the mosques which were built under the Rightly-guided Caliphs and those built by the Umayyads, respectively. Chapter eight is an epilogue that summarizes the findings of the study.
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Saad, Salma. "The legal and social status of women in the Hadith literature." Thesis, University of Leeds, 1990. http://etheses.whiterose.ac.uk/508/.

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This thesis covers the status of, and attitude to, the woman in Islam, as reflected by the literature of the Hadith. All previous works which have dealt with the status of the woman in Islam have attempted to cover vast areas and aspect ranging from the pre-Islamic era to our present time. However, no single work has ever been devoted to the position of woman as depicted in Muslim tradition. Since the amount of material collected is so vast, it seems to the author that even a general survey of the status of woman from pre-Isalmic times to our present day, is beyond the scope of this research, especially that this subject has already been discussed by many scholars. The literature of the hadith, however, has never been the sole corpus for this subject and hence is the major source for the present research. The status of women is examined in this work following the different "stages" in the life of the woman. Hence the following aspects have been considered; a. the baby girl b. the young girl c. the married woman and the mother d. the divorced woman e. the widow f. the slave woman. The six major books of Hadiths, and the books of Sunni, contain an enormous number of references to woman noted by the Prophet and his companions. These references usually refer to the status and legal position of women from birth to death, mainly based on actual facts which were brought to the attention of the Prophet. In order to collect all the relevant references; all six books of the Hadith, were carefully examined, registered and classified. In addition, all relevant works available were read so that a sound background for the research can be established. Experts in the field of Islamic law were consulted on various aspect of this topic and were also to lesser extent relied on traditions and customs known to the author and her family. Having dealt with a most sensitive subject which has been neglected up till now. The author aware of the incompleteness of this work, nevertheless, the author feel that the amount of materials examined and methods of analysis which were employed should give the reader on authentic insight into the life and position of the Muslim woman as depicted in the Hadith.
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37

Leonard, James Matthew. "Fulfillment of temple theology in Matthew's gospel." Online full text .pdf document, available to Fuller patrons only, 1994. http://www.tren.com.

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38

Odor, Judith Ann. "At the intersection of kingdom and temple symbolic convergence in the Gospels of Matthew and John /." Theological Research Exchange Network (TREN), 2009. http://www.tren.com.

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39

Walker, P. W. L. "Fourth century Christian attitudes to Jerusalem and the Holy Land : A comparison of Eusebius of Caesarea and Cyril of Jerusalem." Thesis, University of Cambridge, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234046.

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40

Natsheh, Yusuf Said. "Sixteenth century Ottoman public buildings in Jerusalem : a study based on the standing monuments and evidence of the Jerusalem sijill." Thesis, SOAS, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301118.

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41

Duchesne, D. G. "The changing position of the serving brothers and their caritative functions in the order of St. John in Jerusalem and Acre, ca. 1070-1291." Connect to full text, 2008. http://hdl.handle.net/2123/4086.

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Thesis (M.Phil.)--University of Sydney, 2008.
Title from title screen (viewed March 10, 2009) Submitted in fulfilment of the requirements for the degree of Masters of Philosophy to the Medieval Studies programme. Includes bibliographical references.
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42

Akkari, Karim. "Langue légitime ou légitimation du discours : étude comparative sur le rapport des grammairiens avec les différents corpus d'énoncés de l'arabe normatif." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAC031.

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Cette thèse s’intéresse au corpus d’énoncés reconnu légitime pour asseoir un parler dit « normatif ». L’engouement pour la langue des Arabes et son apprentissage s’est fait - depuis la propagation de l’Islam - de plus en plus fort. L’arabe devient alors objet d’étude. Très tôt, à une époque encore discutée, s’organise une grande collecte des éléments constitutifs de ce qui allait servir de base à l’établissement des codes linguistiques de la langue arabe. En parallèle, s’effectue également une autre collecte : celle des récits sur les dits et faits du Prophète Muḥammad, composant le corpus du Hadith (ou de la Tradition dans une plus large mesure). Ainsi, le Hadith est-il incontestablement devenu une des sources les plus importantes, presque incontournable dans les sciences arabo-islamiques. À la mesure de la place qu’il occupe dans beaucoup de disciplines, on aurait pu s’attendre à ce qu’il ait une légitimité prépondérante dans le domaine de la grammaire arabe mais il n’en est pas ainsi. Contre toute attente, le Hadith semble n’arriver qu’à une place subalterne. Le grammairien, qui tient un discours ou une discussion sur la langue, se base sur un corpus d’énoncés reconnu légitime pour asseoir des règles grammaticales et celui-ci regroupe essentiellement le Coran et les propos arabes (poésie et prose anciennes). Dans le discours grammatical, le Hadith n’est peut-être pas absent, mais il voit sa légitimité extrêmement discutée. Nous avons essayé d’éclaircir ce point en inscrivant cette polémique dans un questionnement plus global. Nous nous sommes intéressé à l’étude du rapport entre la légitimité de la langue et les différents corpus qui forment son assise. Quels ont été les critères d’inclusion et d’exclusion entrant en compte pour la constitution de ce corpus ? Quel outil représentait chacun des textes (Coran, Hadith et Kalam al-ˁArab) pour le grammairien ? Au-delà des assertions, nous avons observé l’attitude du grammairien avec ces différents textes prenant soin de mettre en exergue à la fois les particularités mais aussi les points communs de ces sources
This thesis deals with the corpus of statements recognized as legitimate in order to establish a so-called "normative" speech. The enthusiasm for the Arabic language and its study became increasingly strong with the spread of Islam. Arabic becomes an object of study. Very early on, at a time still being discussed, a large collection of elements constituting what would serve as a basis for the establishment of the linguistic codes of the Arabic language was organized. At the same time, there is also another collection: that of the narratives on the said and the facts of the Prophet Muḥammad, composing the corpus of Hadith (or Tradition to a greater extent). Thus, the Hadith has undoubtedly become one of the most important sources, almost impossible to circumvent in the Arab-Islamic sciences. Given the major role it plays in many disciplines, one might have expected it to have a preponderant legitimacy in the field of Arabic grammar, but this is not so. Against all expectations, the Hadith seems to arrive only at a subordinate place. The grammarian, who holds a discourse or a discussion on the language, bases himself on a corpus of statements recognized as legitimate in order to establish grammatical rules. This corpus essentially groups together the Quran and the words of the Arabs (ancient poetry and prose). In grammatical discourse, the Hadith may not be absent, but its legitimacy is extremely debated. We have tried to clarify this by putting this polemic into a more global questioning. We are interested in studying the relationship between the legitimacy of the language and the different corpuses that form its foundation. What were the inclusion and exclusion criteria for the constitution of this corpus? What tool did each of the texts (Qur'an, Hadith and Kalam al-ˁArab) represent for the grammarian? Beyond the assertions, we have observed the attitude of the grammarian toward these different texts taking care to highlight both the peculiarities but also the common points of these sources
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43

Baltacioglu, Cem. "Production Of Chips And Crisp From Jerusalem Artichoke." Phd thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614084/index.pdf.

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Jerusalem artichoke has been cultivated in various regions without any special breeding technique. On the other hand, in food industry it does not have a wide usage area. Hence, in food industry its use as a potato substitute in some products is believed to be increasing its economical value. As a first attempt chips and crisps produced from Jerusalem artichoke was analyzed for texture, sensory, color, oil and moisture content. Jerusalem artichoke chips were fried in a bench top deep fat fryer for 120s, 180s and 240s at 160°
C, 170°
C, 180°
C and 190°
C. When microwave oven was used samples were cooked for 60s, 75s, 90s, 105s, 120s, 135s and 150s at 600 Watt and 900 Watt. Rheological properties of Jerusalem artichoke puree were investigated and Xanthan gum (2%wb) and sodium metabisulphite (1%wb) added for the desired puree consistence and color. After the production of puree Jerusalem artichoke flour was produced and water added to this flour then dough obtained again. Rheological behaviour of the original puree and these prepared from the containing 1- 4.5 and 1 - 5.0 part water were quite similar. In the light of the experimental results obtained as frying temperature and treatment time increased, moisture content and lightness of the Jerusalem artichoke products have decreased but a*and b* values, hardness, fracture and oil content increased. The best results for frying of Jerusalem artichoke seem to be 180°
C with about 240s treatment time for the chips and the same temperature for 180s for the crisps. As microwave power level and duration of treatment increased, moisture content and lightness of the microwave cooked Jerusalem artichoke products have decreased, but a* and b* values increased. Hardness and fracturability values of the products first increased with time and then decreased. When microwave oven was used, the best results were obtained for about 105s treatment time at 600W for the Jerusalem artichoke chips and about 60s processing time at 900W for the crisp. Since treatment time for cooking was significantly reduced when microwave cooking was used, this method could be recommended as an alternative to conventional deep fat frying, as oil is not used as well.
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44

Zhang, Michael W. "Umayyad Jerusalem and the production of social spaces." Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/58848.

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Following the Islamic conquest of Jerusalem in the early 7th century, the new rulers of the city almost immediately began a series of architectural, administrative, and urban development projects. I will be focusing specifically on several projects undertaken during the Umayyad dynasty. So far, there have been extensive discussions locating the ways in which the Umayyads made political and religious claims to Jerusalem. I will expand on this scholarship by looking at and integrating a third facet: the social. By examining how, during the Umayyad period, new public spaces were produced and used in Jerusalem, how construction projects attracted and retained skilled workers in the city, and how the government and the community encouraged and demonstrated an amenability towards a dynamic economy, we will broaden our understanding of how cities are built in both medieval and current contexts. More specifically, it will reveal how a social method contributed to an Islamic claim to Jerusalem, but at the same time, establish the city as a destination point for travelers of diverse backgrounds.
Arts, Faculty of
Art History, Visual Art and Theory, Department of
Graduate
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45

Silebi, Raul. "The New Jerusalem and the river of life." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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46

Wong, Gordon Cecil Ignatius. "The nature of faith in Isaiah of Jerusalem." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261495.

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47

Connolly, T. J. "Giant forms : reading bodies in William Blake's Jerusalem." Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597896.

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Giant forms: reading bodies in William Blake's Jerusalem examines images of the human body in Blake's designs and verse, focusing on his final prophecy. Julia Kristeva's theories of poetic language and abjection clarify the implications of Blake's body imagery for human and textual identity. Illuminated printing, and Blake's non-linear poetic style, nullify reading conventions. Allusions to engraving imply a text which reflects itself and its creation. Peopled by strange bodies in work and picture, the book becomes a strange body. Blake's graphic figures are compared to those in eighteenth-century anatomy books, with particular reference to William Cowper and William Hunter. The art theory of Reynolds, Hogarth and Winckelmann contextualizes Blake's contribution to controversies over representation, and pain in art, while psychological and physiological theories of sympathy (Burke, Smith, Whytt) elucidate the reactions Blake sought for his works. Narratives of Urizen's and Reuben's embodiment (in The First Book of Urizen and Jerusalem) exemplify recurring depictions of shrinking sense organs, and disturbingly transformed births, including miscarriages. Emphasis on process recalls metamorphosis, but the new, uncanny form is the human body. Emanations and spectres dramatize the multiplicity inherent in the Blakean identity, rooted in Locke's and Hume's questioning of personal identity. Psychic components split off and become independent personifications. They are compared to Wisdom and the Devil as aspects of God, another manifold being. Unlike the emanation of Son and Spirit from God the Father, these intellectual births are depicted viscerally. Their separations are bizarre variations on birth and fantasies of male mothering which reflect on other creative processes. Emanations and spectres help, hinder, and even become creative productions; images of light and obstruction evoke Newton's experiments. Sons and daughters commit human sacrifice in a misguided attempt to transcend bodily borders. Dividing and commingling characters parallel the linguistic workings of Blake's poetry. Blake's eternal human form divine allows unity and diversity to coexist. The imaginings of Locke, Berkeley, Swedenborg and St. Teresa on the eternal body, inspire an original ideal emphasizing transparency and interpenetrability of bodies. Ideas are wondrously embodied in conversational and sexual 'intercourse'. Despite triumph over the dualism of one and many, flesh and spirit, Blake's eternity relies on subsumption of the female.
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48

Ammus, Muthanna S. "Jerusalem in the Arab Israeli conflict 1967-1998." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1526/.

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49

Bullard, Reuben George. "Jerusalem, the city of David recent archaeological investigations /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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50

Yarrington, Matthew D. "Lived Islam in Bangladesh : contemporary religious discourse between Ahl-i-Hadith, 'Hanafis' and authoritative texts, with special reference to al-barzakh." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/5690.

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Contemporary north-west Bangladesh is the scene of a religious contest between the self-described 'Hanafis‘, who include various expressions of Islamic faith and practice, and Salafi reformist groups known as Ahl-i-Hadith. Occasionally labelled 'Wahhabis‘ due to their affinity with the doctrine from Arabia, the Ahl-i-Hadith actively seek to purify local Islam of all practices which they consider to be bidaʿ. Local Hanafi Muslims, who form a majority, are resistant to these efforts at total religious reform. This thesis investigates the contemporary discourse taking place between these two communities in Rajshahi, Bangladesh, and between these groups and their authoritative Islamic texts. The case study used to focus on inter-group debates is the contested issue of whether or not to perform rituals meant to assist the dead during al-barzakh – the conscious waiting period in the grave believed to last from death until the day of resurrection. Especially during a soul‘s first forty days in al-barzakh, the Hanafi community observes rituals intended to reduce the torment of the grave and send soʾab, or merit, to the account of the deceased. Participant observation at numerous milad, chollisha and khotom ceremonies for the dead, as well as interviews with local ʿulamaʾ and other informants highlight the progress of Ahl-i-Hadith reform efforts, but also the way in which Hanafi leaders defend and interpret their 'unorthodox‘ practices using authoritative Sunni hadith and Qurʾanic passages. Additional Islamic texts which are locally influential are examined. Special voice is given to "what Muslims say" in an attempt to let the words and actions of those involved in the debates direct the research agenda as they interpret and defend their respective positions. This thesis provides other researchers with a field-based account of contemporary Islamic belief and practice in Bangladesh – an understudied Islamic context containing over 150 million people. Dozens of quotations from ʿulamaʾ are reproduced in the original Bengali and in English. Additionally, this study complicates Islamic fundamentalist and Western scholarly conceptions of 'popular Islam‘ and 'syncretism‘ by showing that Hanafi ʿulamaʾ in Rajshahi explain their (contested) beliefs and activities in Islamic terms, using universally recognised Sunni sources of authority, especially the hadith literature.
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