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Ṭarsūsī, Ibrāhīm ibn ʿAlī Naǧm al-Dīn al. "Kitāb Tuḥfat al-Turk". Aix-Marseille 1, 1991. http://www.theses.fr/1991AIX10056.
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L'etude presentee, est la traduction annotee d'un manuscrit arabe kitab tuhfat at-turk ("cadeau fait pour les turcs"); ce texte inedit est l'oeuvre d'un juriste de damas, nomme najm ad-din tarsusi (mort 1357 j. C). C'est un traite d'organisation juridico-politique dont le but est de montrer aux autorites gouvernementales mamelukes, la voie a suivre pour preserver la perennite du pouvoir et le bien-etre de la communaute; c'est un manuel renfermant les principes de base de gouvernement, inspire de la doctrine de l'ecole hanafite. A travers les douze chapitres exposes dans la tuhfa, tarsusi essaie de mettre en valeur le bien-fonde de sa doctrine, et l'avantage que pourrait tirer le souverain en s'inspirant de l'ecole d'abou hanifa, au contraire de la doctrine chafeite qui ne presente, a ses yeux, que des contraintes pour le systeme de gouvernement mameluk. L'interet de ce texte reside notamment dans le regard critique que porte tarsusi sur le fonctionnement des institutions dans leur ensemble, et sur la position privilegiee des chafeites dans l'administration "turque". L'auteur denonce tous ceux qui s'ecartent des regles canoniques, n'epargnant ni la classe dirigean te des mameluks, ni les representants de la judicature et tout particulierement les chafeites.
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新谷, 英治. "Kitâb-i Bahrîyaの研究". 京都大学 (Kyoto University), 2002. http://hdl.handle.net/2433/150142.
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Fleischhammer, Manfred. "Die Quellen des Kitab al Agani /." Wiesbaden : O. Harrassowitz, 2004. http://catalogue.bnf.fr/ark:/12148/cb39277341h.
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Humbert, Geneviève. "Premières recherches sur le Kitâb de Si͏̈bawayhi." Paris 8, 1992. http://www.theses.fr/1992PA080702.
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L'objet de la these est l'histoire du texte du plus ancien et du plus important des ouvrages ecrits sur la grammaire arabe, le kitab de sibawayhi (m. Vers 180 796). Les sources utilisees sont les manuscrits conserves : 77 ont ete retrouves, 58 examines et 47 decrits (onze copies, tardives et fautives, ont ete laissees de cote pour le moment). L'analyse des chaines de transmission contenues dans ces manuscripts, ainsi que d'autres documents (gloses, colophons et autres souscriptions), a permis de degager deux grandes etapes de l'histoire du texte : edition du kitab par al-mubarrad (m. En 285 898), avec constitution d'un corpus de gloses insere dans le texte ; large diffusion de cette recension, a la fois en orient, avec, comme relais principaux abu 'ali 1-farisi et al-zamakhshari, et en occident, ou le kitab est introduit, en andalus, par al-rabahi. L'edition d'al-mubarrad a pratiquement elimine toute autre recension. Une exception cependant : un namuscrit du 5e xie siecle (manuscrit 1a) conserve une autre version, qui pourrait etre en relation avec le rival "koufien" d'al-mubarrad : tha'lab (m. En 291 904). La comparaison entre le manuscrit 1a et l'edition imprimee montre que, sur de nombreux points, celle-ci doit etre corrigee : plusieurs passages importants reprennent alors en sens, qu'ils avaient jusqu'a present perdu<br>This thesis studies the history of the text of the earliest extant work on arabic grammar : al-kotab by sibawayhi (died ca. 180 796). The sources used are the manuscripts of the text : out of 77 known manuscripts, 58 have been examined and 47 described (elven manuscripts, flawed and late, have been left aside for the moment). The analysis of the chains of transmitters cited in the manuscripts, as well as of other evidence (glosses, colophons and other scribal notes), points to two main stages in the text's history : 1) edition of kitab by al-mubarrad (d. In 285 898), who introduced numerous glosses into the text, 2) and wide diffusion of this edition in both the east, notably by abu 'ali l-farisi and al-zamakhshari, and in the west, where the text was introduced in al-andalus by al-rabahi. Al-mubarrad's corpus became the standard edition of kitab, which had all but eliminated the others. One exception should, however, be noted : the manuscript la (5th xith century), which preserves an older state of the text, without the glosses, might be related to the "kufian" rival of al-mubarrad : tha'lab. Many passages of kitab can be restored with the help of the newly discovered manuscript 1a
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Rimdeika, Ervinas. "Kito asmens reikalų tvarkymas be pavedimo." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2009~D_20110709_152326-86130.
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Šiame moksliniame darbe nagrinėjamas kito asmens reikalų tvarkymo be pavedimo institutas. Autorius analizuoja Austrijos, Vokietijos, Šveicarijos ir Lietuvos teisę, reglamentuojančią, kito asmens reikalų tvarkymą be pavedimo. Darbas pradedamas apžvelgiant nagrinėjamo instituto istorinę raidą. Pirmą kartą kito asmens reikalų tvarkymas be pavedimo buvo paminėtas ir panaudotas romėnų laikais. Tuomet šis institutas vadinosi lotyniškai negotiorum gestio ir buvo vienas iš prievolių atsiradimo pagrindų. Negotiorum gestio Romos laikais laikytas kvazisutartine prievole, tai yra, atsirasdavo tarsi iš sutarčių. Minėta prievolė atsirasdavo, kuomet asmuo tvarkydavo kito asmens reikalus pastarojo be pavedimo ar kitaip teisiškai neįgaliotas. Kito asmens reikalų tvarkymas be pavedimo šiais laikais tarptautiniu mastu vadinamas dar negotiorum gestio taip tarsi ir parodant, jog jis yra kildinamas iš romėnų teisės. Vėliau darbe nagrinėjama negotiorum gestio instituto raida Austrijoje, Lietuvoje, Vokietijoje, Šveicarijoje, tai yra, kuomet šiose šalyse atsirado nagrinėjamas teisinis institutas bei kaip jis pakito iki šių dienų. Galima pastebėti, jog kiekvienoje iš paminėtų šalių negotiorum gestio yra pakankamai savitas. Lietuvoje, Austrijoje ir Šveicarijoje kito asmens reikalų tvarkymo be pavedimo instituto taikymas yra gerokai siauresnis, nei Vokietijoje, tai yra taikomas tik tuomet, kada tarp asmens tvarkančio, kito asmens reikalus, asmens, kurio reikalai buvo tvarkomi, iškyla nesutarimai. Esant... [toliau žr. visą tekstą]<br>Summary Benevolent Intervention in Another’s Affair The author of this paper aims to analyze legal concept of benevolent intervention in another’s affair. Comparative study of many foreign countries is carried out covering legal systems of Austria, Germany, and Switzerland while comparing them with stipulation of this matter in Lithuanian legal system. The beginning of this legal concept can be found in Romanian times. It used to be called negotiorum gestio and was one of the grounds for inducing legal obligation. This obligation was considered as quasi-contract, which means that it emerged from a contract. This obligation emerged when an intervener acted without authorization or procurement. To describe this institute the name negotiorum gestio is often used to emphasize the Romanian origins of this legal concept. Author analyze the genesis of this institution in Austria, Germany, Switzerland as well as in Lithuania from the foundation of the legal concept of negotiorum gestio in the legal systems of fore mentioned countries to the later development until recent times. The substantial differences can be noticed in all legal systems analyzed within the scope of negotiorum gestio. Lithuania, Switzerland and Austria legal stipulation of this institution is narrow, while in Germany it is covered more extensively. The former group of countries considers negotiorum gestio applicable only in case of disagreement between intervener and principal. If the principal approves the... [to full text]
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Žibort, Jaroslav. "Civilinė atsakomybė: kompensacija, prevencija, nubaudimas ir kitos funkcijos." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20081203_204203-26925.
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Civilinės atsakomybės esmę nusako jos tikslai. Autorius darbe nagrinėja visas civilinės atsakomybės funkcijas, jų sudedamuosius elementus, pasireiškimą nacionalinėje ir užsienio valstybių doktrinoje ir praktikoje, probleminius klausimus. Atlikus tyrimą autorius daro išvadą, kad pagrindinės civilinės atsakomybės funkcijos yra kompensacija ir prevencija, nors pastaroji yra mažesnės reikšmės. Civilinės atsakomybės pobūdis lemia kompensacinės funkcijos neginčijamą svarbą žalos atlyginimo procese. Šios funkcijos esmę išreiškia visiško nuostolių atlyginimo principas. Visiškai atlyginti nuostolius – tai grąžinti nukentėjusįjį į tokią turtinę padėtį, kokia būtų nepadarius žalos. Kartu šis principas reiškia, kad iš žalos padariusio asmens negalima išieškoti daugiau, nei nukentėjusysis patyrė žalos, nes tai reikštų nepagrįstą nukentėjusiojo praturtėjimą. Darbe autorius taip pat aprašo, kaip kompensavimo funkcija pasireiškia Lietuvos teisinėje sistemoje ir koks funkcijos pasireiškimo būdas yra dažniausiai pasitaikantis praktikoje. Darbe analizuojama ir pabaigoje padaroma išvada, kad visiško nuostolių atlyginimo principas negali būti absoliutus. Visa apimtimi civilinės atsakomybės kompensavimo funkcija negali pasireikšti atlyginant neturtinę žalą, esant ribotai civilinei atsakomybei, o taip pat atsižvelgiant į būtinumą taikyti sąžiningumo, protingumo ir teisingumo principus. Prevencija pasireiškia dvejopai. Pirma, a priori, t.y. teisės pažeidėjas žinodamas apie gresiančią atsakomybę... [toliau žr. visą tekstą]<br>The essence of the civil liability is expressed by its goals. The paper deals with the functions of the civil liability, theirs constitutive elements, their manifestation in national and foreign countries doctrine and practise, problem issues. At the end of the research the author makes conclusion that the main functions of the civil liability is the compensation and the prevention though the last is of a secondary importance. The nature of the civil liability determines undisputable significance of the compensatory function in the loss indemnifying process. The essence of the compensatory function is expressing by the principle of the compensation of damages in full. To compensate damages in full – is return the aggrieved person in such property state that would be if there are not occurred damages. Together with above mentioned such principle means that from the person by whom the damage was caused can not be recover more than the aggrieved person has incurred losses because otherwise the aggrieved person shall be considered as in the position of the unjust enrichment. The author in the paper also describes how the compensatory function manifests itself in the Lithuanian legal system and which nature of such manifesting is mostly occurred in practise. In the paper is analysing and in the end is making by the author a conclusion that the principle of the compensation of damages in full cannot be absolute. The compensatory function fully cannot be expressed either in... [to full text]
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Houssaini, Iraqi Mohammed Choukri. "Commencement et rection dans le Kitâb de Sîbawayhi." Paris 7, 1992. http://www.theses.fr/1992PA070069.
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Les éléments de la tripartition de Sîbawayhi (ism, fi&l et harf) ne sont ni des catégories ni des parties du discours. Leur définition obéit à un principe définitoire positionnel. Chez sibawayhi les positions sont primitives : elles sont le lieu où se manifeste la rection. Les positions sont ainsi identifiées par rapport à différents types de valeurs (casuelles, rectionnelles et modales). La rection, qui ne porte pas sur les unités lexicales est analysée en terme de relations hiérarchiques entre rég issants, et entre régissant et regis. Ces relations sont engendrées par un certain nombre de notions telles que domaine rectionnel, rattachement, séparation, rupture,. . . . Le commencement est le régissant primitif de tout énoncé; ii permet la jonction entre le rectionnel et l'énonciatif. Le commencement constitue le principe organisateur de toute énonciation. C'est un opérateur universel.<br>The elements of Sibawayhi's tripartition (ism, fi&l and harf) are neither word classes nor categories. There are positionnaly defined. Sibawayhi's "positions" are primitives: they are the place where government is manifested. The positions are identified by different kind of values (flexional, rectional and modal). Lexical unities are not governed. The government is analysed in term of hierarchical relations between governors, and between governors and goverrned elements. Theses relations results from some basic notions as government doamin, contiguity, linking, rupture,. . . . The beginning, which is the primitif governor for every utterance, allows the jonction between governing statement and enonciation statement. The beginning constitute the organisator principle of any enonciation. It is an universal operator
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Zen, Giada <1993>. "Islam e Confucianesimo: la simultaneità della Han Kitab." Master's Degree Thesis, Università Ca' Foscari Venezia, 2018. http://hdl.handle.net/10579/12506.
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L'elaborato mira a ricostruire le modalità grazie alle quali l'identità sino-islamica venne a crearsi, si diffuse e si consolidò. Non è una ricerca riguardante la storia generale delle migrazioni musulmane in Cina o dell'identità nazionale dei gruppi etnici cinesi, ma un approfondimento su una specifica forma di sapere islamico che culmina con la produzione della Han Kitab e con la formazione e la diffusione della scuola sino-islamica. Quest'ultima, caratterizzata dalla presenza di un corpus letterario vasto e di notevoli interconnessioni geografiche, si distingue per il suo contenuto che non è soltanto filosofico, ma anche, e soprattutto, religioso. In questo senso è sbagliato parlare di sincretismo, poiché quest'ultimo presuppone un incontro tra elementi ideologici appartenenti a due culture diverse, attuato in vista di esigenze pratiche di carattere filosofico-religioso. Ritengo sia più corretto l'utilizzo del termine "simultaneità", che si manifesta dall'incontro contemporaneo di due correnti filosofico-religiose da cui scaturisce qualcosa di nuovo.
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Gailiūtė, Giedrė. "Kito asmens turto administravimo reglamentavimo ir taikymo problemos." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2008~D_20110709_152125-38833.
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Darbo pirmojoje dalyje analizuojamos šio instituto implementavimo Lietuvos daiktinės teisės sistemoje prielaidos bei šio instituto vieta civilinės teisės sistemoje, atskleidžiami ryšiai su kitais teisės institutais ir nagrinėjama jo kvalifikavimo problematika. Antrojoje darbo dalyje atskleidžiama turto administravimo nustatymo pagrindų problematika, nurodomos pagrindinės praktikoje galinčios kilti problemos, susijusios su teisės teikti turto administravimo paslaugas reglamentavimu, administruojamo turto investavimo taisyklėmis, ir analizuojamos naudos gavėjo teisių apsaugos garantijos, kuriomis tinkamai pasinaudojus būtų išvengta praktikoje galinčių kilti problemų. Kito asmens turto administravimo institutas, kuris buvo implementuotas naujojo Civilinio kodekso ketvirtosios knygos dalyje “Daiktinės teisės” vadovaujantis Kanados Kvebeko provincijos privatinės teisės kodifikacijos patirtimi, nors ir pasižymintis tam tikrais subjektyviosios daiktinės teisės bruožais, negali būti kvalifikuotas kaip ius in re aliena, o turėtų būti laikomas sui generis atstovavimo teisiniais santykiais, kuriems mutatis mutandis taikomos atstovavimo teisinius santykius reglamentuojančios normos. Šio instituto implementavimas nurodytoje Civilinio kodekso dalyje ir daugelio tradiciškai suvokiamų prievolinės teisės požymių turėjimas gali būti paaiškintas pasitelkiant daiktinių turtinių prievolių koncepciją ir laikant, kad turto patikėjimo teisinių santykių atveju turto administravimo normos... [toliau žr. visą tekstą]<br>The first part of this article analyses preconditions of implementation of the institution of administration of property of other persons into Lithuanian civil law system and reveals its links with other civil law institutions as well as main qualification issues. The second part of this article is dedicated to practice problems which may arise when this institution is applied, especially to problems related with the regulation of the right to provide administration services, administrator’s right to invest, and protection guarantees provided for the beneficiary are analysed. Introduction of the institution of administration of property of other persons was influenced by Canada’s province Quebec experience in the field of private law codification process. Administration of another’s property while has some significant limited property right features can not be considered as ius in re aliena in a strict sense but according to the fact that administrator, while uses, posseses and disposes property which is owned by other person, acts like representative of the latter, rules of representation are applicable in the sphere of administration of property of other persons and should be qualified as sui generis institution of legal representation. When rules of trust are applied, right to administer another’s property could be qualified as concurrent right and this fact allows to explain the introduction of this institution into the book four of Lithuanian Civil Code. Main problems... [to full text]
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Talafheh, Amjad. "La terminologie grammaticale complexe dans le Kitâb de Sîbawayhi." Lyon 2, 2003. http://theses.univ-lyon2.fr/documents/lyon2/2003/talafheh_a.
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Cette thèse porte sur la terminologie grammaticale complexe dans le "Kitâb" de Sîbawayhi, l'oeuvre fondatrice de la grammaire arabe. Elle se divise en trois parties : la première se constitue de quatre chapitres ; dans le premier chapitre, nous traitons des différents aspects de la terminologie où nous évoquons la définition terminologique telle qu'elle a été traitée par des spécialistes, Cela peut nous permettre de savoir si l'on peut parler d'une définition terminologique dans le "Kitâb". Dans le deuxième chapitre, consacré à la création lexicale en arabe, nous adoptons le modèle proposé par André Roman sur la création lexicale et, donc, terminologique en arabe. Dans le troisième chapitre, nous examinons les différentes manières dont cette terminologie se forme, tout en analysant ces unités terminologiques selon le modèle présenté par André Roman. Dans le quatrième chapitre, nous étudions les questions de la synonymie et de la polysémie et nous présentons les raisons pour lesquelles ces phénomènes se produisent dans une terminologie telle celle de Sîbawayhi. Nous étudions aussi l'évolution dans cette terminologie, en en expliquant les aspects. La deuxième partie est consacrée aux fiches terminologiques des termes techniques, comprenant la racine, le terme, la traduction, la définition, les caractéristiques, une citation et l'éventuelle relation de chaque terme avec d'autres termes. La troisième partie est un lexique index des termes technique dans le "Kitâb". Ce lexique comprend les termes simples et les termes complexes, où nous donnons une traduction pour chacun de ces derniers.
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Laridhi, Bancel Faiza. "Histoire de la statique arabe : Kitāb mīzān al-hikma." Paris 7, 2006. http://www.theses.fr/2006PA070024.
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Kitāb mīzān al-hikma est l'un des traités les plus importants qui nous soient parvenus sur la statique arabe. C'est un long traité, du douzième siècle, sur la balance, écrit sous une forme encyclopédique et qui traite de tous les sujets se rapportant à la statique et à l'hydrostatique. Son auteur 'Abd al-Rahmān al-Khāzinī y rapporte plusieurs textes de ses prédécesseurs grecs et arabes. La lecture de ces textes a permis de reconstruire avec une certaine précision l'histoire de la statique arabe. Cette thèse présente, par ailleurs, la première édition critique de ce texte, accompagnée de sa traduction française<br>In His Kitāb mīzān al-hikma (12th century) 'Abd al-Rahmān al-Khāzinī gives us many texts of his Greek and Arabie predecessors. The lecture of these texts which deal with all subjects relating to static and hydrostatic fields permits a reconstruction of the history of Arabic static
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Makhouad, Mohammed. "Philosophie grammaticale d'Al-Zaggagi d'après le Kitab Al-Gumal." Nancy 2, 1987. http://www.theses.fr/1987NAN21013.
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EL, HABRI MOSTAFA. "L'imaginaire dans "kitab al-tajalliyat" de jamal al-gitani." Paris 3, 1999. http://www.theses.fr/1999PA030027.
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De l'image a l'imaginaire tel est le cheminement de cette analyse de l'oeuvre de jamal algitani. L'analyse consiste a degager a partir des notions du temps, d'espace et du double, le contenu de l'imaginaire; c'est-a-dire les esperances exprimees mais non formulees par le discours inconscient. Cette analyse nous permettra d'expliciter les parcours imaginaires incarnes dans les representations concretes. L'etude des images spatiales nous a revele une reverie dominee par l'emboitement continuel des contenants et leur mise en miniature. Ce processus finit par amenager l'espace en un lieu intime , le refuge paradisiaque. L'amenagement du refuge est double d'une tentative de maitriser le temps et de l'effacer dans l'eternite. Nous avons decouvert dans l'etude des biographies des trois personnages principaux (hussein, nasser et le pere du narrateur. ) la confrontation de deux cycles, le cycle naturel aux cycles heroique et vegetal. Le denouement de cet affrontement finit par imposer l'idee de la fin de l'histoire, fin ou se confond l'eschatologie messianique de l'histoire a l'eschatologie messianique transcendante. Le recit du double met en scene deux histoires paralleles; la confrontation de ces deux histoires nous a revele les intentions cachees derriere la figure du double; d'abord, commettre l'inceste puis la quete de soi et enfin l'affirmation de l'identite collective a travers l'exegese de l'identite individuelle. Le final de cette analyse est consacre a l'explicitation des processus sous-jacents au developpement de la representation symbolique. En effet, la reintegration de l'espace absolu, le refuge supreme, l'effacement du temps dans l'eternite. Ces processus se denouent au niveau de la pensee par le passage de la dualite au monisme<br>From image to imaginary, such is the directon of jamal al-gitani piece of analysis. It consist in looking at the content of imaginary througt the notions of time space and double. That is to say the hopes expressed but not formulated in the conscient speech. This analysis will enable us to explicit the imaginary ways incarnated in the concrete representatons. The study of images of space revealed to us that there was a dreamland dominated by the continuos enclosing of the contenants and their putting in miniature. This processus finally leads to turn space into an intimate place, which is the heavenly refuge. The amenagement of the refuge is doubled with an attempt to dominate time and erase it in eternity. In the study of the three main characters' biographies (hussein nasser and the narrator's father) we discovered the confrontation between the two cycles - the natural cycle and the heroic cycles. The end of this confrontation finally conveys the idea of the end of history, where the messianical eschatology of history and the transcendental messianical eschatology are one. The story of the double gives two parallel stories which confrontation revealed the hidden intentions behind the double - first the incest, then the sel regard and finally the assertion of the collective identity through the exploration of individual identity. The end of this analysis is given to the explicitation of the hidden processus to the developement of the symbolic repesentation - indeed the reintegration of the absolute space, the supreme refuge, the erasing time in eternity. Those processus end at the level of thougth from duality to monism
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Jonsson, Herbert. "Haikai poetics : Buson, Kitō and the interpretation of renku poetry /." Stockholm : Department of Oriental Languages, Stockholm University, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-1322.
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El, Madbouh Saïd. "Edition et commentaire de la première partie de Kitab al-Arhani." Paris 4, 1992. http://www.theses.fr/1991PA040191.
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El, Aloui Abdelaziz. "La dimension mystique dans Kitâb at-ajalliyât de Jamâl al-G̉îṭânî". Paris, INALCO, 2011. http://www.theses.fr/2011INAL0018.
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Avec Jamâl al-Ġîṭânî, le roman est désormais bel et bien ancré dans la littérature arabe moderne et n’est plus mis en question comme genre étranger. En mettant l’accent sur la connotation patrimoniale dans ses oeuvres, al-Ġîṭânî a inventé un roman différent qui cherche ardemment de nouvelles possibilités d’« étonnement » dans le texte ancien. Ce choix s’origine dans son grand projet d’écriture : écrire autrement, en enracinant le genre romanesque dans les origines de la narration arabe classique. C’est dans cette perspective que cette réflexion sur la dimension mystique dans Kitâb at-tajalliyât de Jamâl al-Ghîtânî trouve son cadre méthodique. En effet, at-Tajalliyât, un ouvrage extraordinaire de trois tomes et de plus de huit cents pages, présente une écriture déroutante qui joue sur l’imitation des styles de l’écriture arabe ancienne dans ses divers aspects. C’est pourquoi, nous avons choisi d’approfondir essentiellement l’un des aspects de cette « machine intertextuelle » qu’est at-Tajalliyât, sa dimension mystique. Notre lecture de Kitâb at-tajalliyât, nous a permis de constater qu’un profond mysticisme en imprègne le texte, transformant la syntaxe de la fable ainsi que les différentes formes du discours narratif. En effet, al-Gîtânî endosse ici le rôle d’un mystique pour raconter sa vie et celle de son père. C’est pourquoi, la dimension mystique s’avère être à la source de toute la structure narrative et littéraire d’at-Tajalliyât. L’étude de cette dimension n’est, en fin de compte, qu’un prétexte méthodologique pour explorer la dualité fable/discours qui s’y incarne et en chercher la littérarité profonde. Ainsi, s’est imposée l’idée que, dans sa structure même, le texte est une forme rare de croisement entre la fiction et la mystique. L’objectif de notre étude est de découvrir et d’évaluer un exemple de l’ouverture du roman arabe au patrimoine littéraire et notamment à la mystique (en tant que texte et expérience). Etudier la dimension mystique dans at-Tajalliyât nous a conduit analyser ses niveaux d'intertextualité avec le Taṣawwuf, en deux étapes principales : 1- Montrer comment les éléments du Taṣawwuf sont transformés pour construire le récit autobiographique en tant que fable et discours narratif. - Pour la fable, l’étude se concentre sur ses différents aspects narratologiques (ordre des évènements, personnages, cadre spatiotemporel) afin d’en comprendre le fonctionnement au sein de l’ample inspiration mystique qui caractérise l’oeuvre. - Pour ce qui est lu discours narratif, notre étude développe deux exemples précis de la manière dont la dimension mystique y intervient : la narration et la description. 2- Etudier des voix mystiques précises qui témoignent de l’ouverture stylistique du Kitâb at-tajalliyât au texte mystique dans le cadre plus général de l’archaïsme qui caractérise son langage. On étudiera donc, dans un premier temps, les rapports d’intertextualité entre Kitâb at-tajalliyât et deux références mystiques fondamentales : Ibn ‘Arabi et Abû Ḥayyân at-Tawḥîdî. Nous présentons ensuite d’autres voix mystiques élémentaires présentes dans l’ouvrage en particulier celles d’an-Niffarî et al-Busṭâmî. L’étude s’achève par une analyse de l’intertextualité avec le Coran, très présent dans la mystique islamique en général et dans Kitâb at-tajalliyât en particulier. Notre étude nous permettra donc d’évaluer cette expérience d’écriture romanesque/mystique et de montrer son importance dans le projet d’écriture de Jamâl alĠîṭânî et des écrivains égyptiens et arabes de sa génération<br>With Jamâl al-G̉îṭânî the novel has found its place in modern Arabic literature and is not longer considered as a foreign genre. By emphasizing patrimonial connotations in his works, al-Ġîṭânî has created a different novel which passionately seeks other possibilities « of wonderment » in the old literature. This choice has its origins in a big writing project : writing differently and at the same time sourcing the novelistic genre from the classical Arabic narration. In light of this our research on the mystical dimension in Kitâb at-tajalliyât of Jamâl al-G̉îṭânî finds its methodical context. At-tajalliyât is an uncommon work of three volumes and more than eight hundred pages and of a disconcerting writing puzzling with the imitation of old Arabic writing styles in its diverse forms. For this reason, we decided to deepen and focus on the theme of this « intertextual machine » in at-tajalliyât, which is the mystical dimension. Through the lecture of Kitâb at-tajalliyât we found a profound mystical presence permeating it by transforming the syntax of the fable as well as the different forms of the narrative speech. Al-G̉îṭânî , in at-tajalliyât is performing the role of a mystic in order to tell his biography and his father’s one. For this reason, the mystical dimension proves to be a whole narrative and literary option in at-tajalliyât. Accordingly, studying this dimension is eventually a methodological pretexte for looking for the deep literarity in the duality (fable/discourse) to which this mystical dimension corresponds. This analysis simplies the idea that this dimension is included in the basic structure of the text as a rare form of textual crossing of the novel and the mysticism. Thus, this study has the following objective : Revealing and assessing an example of the opening of the Arabic novel towards the literary heritage and in particular towards the mysticism (as a text and an experience). Studying this mystical dimension in at-tajalliyât consists in following these levels of intertextuality with Taṣawwuf by proceeding in two steps : 1- Studying the elements of Taṣawwuf transformed in the order to create the autobiographical recit as fable and narrative speech. With respect to the fable, the analysis concentrates on the different narratological aspects : the sequence of the events, characters, and the spatio-temporal framework in order to understand their functioning within the broad mystical inspiration that characterizes this piece of work. As regards the narrative speech, this study develops two concrete examples of the mystical dimension in the narrative speech : narration and description. 2-Studying the precise mystical voices showing the stylistic opening of Kitâb at-tajalliyât towards the mystical text in the context of archaism characterising its language. The study concentrates, in a first step, on the relations between the intertextuality of Kitab. . . And two main references of mysticism : Ibn ‘Arabi et Abû Ḥayyân at-Tawḥîdî. Then, other basic voices of mysticism, which can be found in this piece of work, will be presented. In this second step, the focus will be on two representative voices : an-Niffarî and al-Busṭâmî. The analysis ends by the intertextuality with the Qur’an, the latter playing an important rôle in Islamic mysticism in general and in Kitâb at-tajalliyât in particular. This study allows us to assess this experience of novelistic/mystical writing and to show its importance in Jamâl al-G̉îṭânî's writing project but also in the one of his generation of egyptian and Arabic writers
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Shamsuddin, Talbani Abdulaziz. "The debate about prophecy in "Kitab aʻlam al-nubūwah" : an analytic study". Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=64001.
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Abd, Allah Al Salloomi M. "Kitab al Tabaqat al Kubra of Muhammad bin Sa'd (d.230/844)." Thesis, University of Wales Trinity Saint David, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503583.
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El-Magboul, Abbas Mustafa. "An edition and analysis of Kitab Qira'at Abi 'Amr by Al-Nakzawi." Thesis, Durham University, 1991. http://etheses.dur.ac.uk/1187/.
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Gigandet, Suzanne. "Le "Kitāb al Agdiya" de Ibn H̱alsūn : édition critique, étude et traduction." Bordeaux 3, 1990. http://www.theses.fr/1991BOR30018.
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Ce travail comporte deux parties : l'une est constituee par le texte arabe, c'est a dire le texte du manuscrit mis en forme par la division en chapitres, sous-chapitres et paragraphes et par une une ponctuation des pharses: ce tetxe est accompagne de notes critiques portant sur les deux manuscrits etudies, a et b, et d'un glossaire-index arabe-francais. L'autre partie de la these comporte 1) une introduction de 30 pages presentant : la situation de la medecine arabe, au xiii siecle, les conditions de la formation des medecins, la presentation de l'auteur de l'ouvrage. Ibn halsun, et enfin l'analyse du traite compose de cinq parties : formation et organisation de l'etre humain, hygiene de chaque partie du coprs, hygiene generale, regime des quatre saisons, proprietes et correctifs des aliments : cette analyse est suivie de quelques remarques lexicographiques. 2) la traduction francaise de l'ouvrage accompagnee de notes tendant souvent a mettre l'auteur en parallele avec les grands medecins grecs et arabes; 3) une bibliographie<br>This research focuses on two main aspects ; one constitutes the arabic text, where the manuscript is divided into chapters, subchapters and paragraphs and by punctuation of sentences. This text is accompanied by critical notes on the two studied manuscripts, a and b, and a arabic-french index-glossary. The second part of the thesis includes: 1) a thirty pages introduction discussing : arab medecine 8in the xiii century, a doctor's education at this time, the book's author ibn halsun and finally an analysis of the five parts which comprises this treatise: formation and organization of the human being, hygiene of every part of the body, general hygiene, four seasons diet, and properties of food. Some lexicographic remarks follow this analysis. 2) a french translation of the book accompanied with notes which compare the authorto great greek and arabic doctors. 3)a bibliography
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Bouamrane, Fadila. "Le traite medical d'ibn zuhr (kitab all-taysir) : introduction traduction et notes." Paris, EPHE, 1997. http://www.theses.fr/1997EPHE4038.
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L'objet de cette these est de faire connaitre un ouvrage de medecine, du xiie siecle jc redige par ibn zuhr medecin arabe andalou que l'occident connut sous le nom d'avenzoar. L'auteur abu marwan "abd al-malik ibn abi al-ala' ibn zuhr al-iyadi al-ishbili vecut de 487 h (1092 jc) a 557 h (1162 jc). Sa famille etablie a seville compta plusieurs medecins. Son principal ouvrage qui lui valut une celebrite durable est le kitab al-taysir fi al-mudawat wa al tadbir (le livre facilitant la therapeutique et la prise en charge). A partir des 2 editions recentes ( damas, 1983, manuscrit de paris; rabat, 1991, manuscrit de rabat), nous proposons une traduction francaise complete de l'ouvrage -dont il n'existait jusqu'ici que des traductions latines ou hebraiques- accompagnee de notes et precedee d'une presentation de l'auteur et du contenu de l'ouvrage destinee a en faire ressortir l'interet. Le kitab al-taysir est un manuel dont le but est essentiellement pratique. Dans un court preambule, sont d'abord enumerees quelques regles a respecter pour conserver la sante. L'essentiel de l'ouvrage est ensuite consacre a la description des differentes affections connues a l'epoque et a l'expose des protocoles therapeutiques appliques a chacune d'elle. Ces maladies sont exposees selon l'ordre suivi a l'epoque, de la tete aux pieds. La pensee medicale de l'auteur se fonde sur les notions d'elements, de fondements, d'humeurs, de forces et d'esprits que le monde medical partageait depuis hippocrate et galien jusqu'au milieu du xviiie siecle. Les phenomenes physiologiques et pathologiques observes etaient expliques par l'equilibre ou le desequilibre des humeurs ainsi que par la production de vapeurs ou de vents. L'ensemble de ces notions avait pour but de donner un sens aux concepts de sante, de dyscrasies (causes de maladies) et de fievres. La therapeutique que decrit le kitab al-taysir repose sur differents moyens qui ont tous pour but de reparer le desequilibre et de restaurer la complexion normale. Les armes dont dispose le medecin sont de trois ordres. Les mesures generales (regles dietetiques, hygiene de vie, saignee), les methodes manuelles (chirurgie et methodes instrumentales), la pharmacopee. L'interet de l'ouvrage tient au fait qu'il illustre de maniere condensee et claire l'essentiel des connaisances medicales de l'epoque, de meme qu'il revele la place importante qui doit
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Stroputė, Rūta. "Ar reikalavimo perleidimo sutartimi naujajam kreditoriui pereina ir visos kitos pirminės sutarties nuostatos?" Master's thesis, Lithuanian Academic Libraries Network (LABT), 2008. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20080808_153601-22346.
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Šiame darbe atskleidžiama reikalavimo perleidimo instituto esmė, jo skirtumai nuo panašių institutų, reikalavimo perleidimo sutarties pagrindiniai ypatumai. Darbe tai pat analizuojama Lietuvos ir užsienio šalių teismų praktika, moksliniai straipsniai, daug dėmesio skiriama reikalavimo perleidimo sutarties šalių bei skolininko teisinei padėčiai apibūdinti esant tiek vienašalei, tiek dvišalei pirminei prievolei. Analizuojant reikalavimo perleidimo galimybę vienašalėje prievolėje pagrindinis norminis tyrimo šaltinis – 2001-07-01 d. įsigaliojęs Lietuvos Respublikos civilinis kodeksas. Taip pat analizuojama Lietuvos teismų praktika, tačiau ji nėra gausi. Siekiant atskleisti galimyb����� sudaryti cesijos sutartį ir perleisti iš dvišalės sutarties kylančias ne tik teises, bet ir pareigas, analizuojami Latvijos, Vokietijos, Jungtinių Amerikos Valstijų teisės aktai taip pat UNIDROIT tarptautinių komercinių sutarčių principai. Pažymėtina, jog plačiausiai reikalavimo perleidimą dvišalėje sutartyje analizavo JAV teisės mokslininkai, taip pat šiuo klausimu gausi yra ir Jungtinių Amerikos Valstijų teismų praktika, kuria buvo remtasi ieškant atsakymų į iškeltus klausimus.<br>This master work contains analysis of a status of all provisions of an original contract, also of a legal position of an assignor, an assignee and a debtor when an assignment contract is signed. An assignment of claim in Lithuanian legal system is defined in Chapter VI Book six of the Civil Code of Lithuania. According to the Civil Code a creditor may without the consent of the debtor assign to another person all or a part of the claim provided that the transfer does not contradict to laws or the contract, or the claim is not related with the person of the creditor. While analysing an assignment of claim in foreign countries, the great attention is paid to the assignability of bilateral contracts.
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el-Marraghi, Maha. "Jamal Al-Ghitani's Kitab Al-Tajalliyat (the Book of Theophanies): a Deconstructive Discourse." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108827.
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The purpose of this thesis is to analyze Kitab al-Tajalliyât (The Book of Theophanies), a trilogy by the contemporary Egyptian author Jamal al-Ghitani. I will be situating my analyses within the context of contemporary Arab discourse about the relationship between al-turath (tradition) and al-mu'asara (modernity). ln his experimentation with narrative strategies, al-Ghitâni constructs his works in a relationship of "hypertextuality" to conventional forms of discourse that constitute part of the Islamic turâth. In Kitab al-Tajalliyat, he parodies the genre of sufi epistles, with specifie evocation of the discourse of Muhyi al-Din Ibn 'Arabi (1165-1240). [...]<br>L'objet de cette thèse est d'analyser le Kitab al-Tajalliyat (Le Livre des Théophanies), une trilogie de l'auteur égyptien contemporain Jamâl al-Ghitani. Mon analyse se situe dans le contexte du discours arabe contemporain sur les rapports entre al-turath (la tradition) et al-mu'asara (la modernité). En jouant sur les stratégies narratives, al-Ghitâni construit ses oeuvres en relation "hypertextuelle" avec les formes traditionnelles du discours formant une partie du turath islamique. Dans le Kitab al-Tajalliyat, il parodie le genre de l'épître soufie, évoquant plus particulièrement le discours de Muhyi al-Din Ibn 'Arabi (1165-1240). [...]
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Mitha, Farouk. "Re-reading al-Ghazālī : orthodoxy, reason and authority in the Kitāb al-Mustaẓhirī". Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=67531.
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This thesis sets out to examine the significance of al-Ghazali's text entitled Fada' ih al-Batiniyya wa fada' il al-Mustazhiriyya, by placing it against the environment--political and social--in which it was written, and by focussing on the varying styles of argumentation contained in it.<br>This examination shows that, in addition to being a polemical tract against the Isma$ sp{ rm c}$ilis of his time, al-Ghazali also wrote this work in order to confront the intellectual challenges posed by the so-called Isma$ sp{ rm c}$ili doctrine of ta$ sp{ rm c}$lim. Challenges which impinged on the status of the Sunni Caliph per se and, by extension, on the Caliph's relationship with the Saljuq Sultan. More importantly, for al-Ghazali these intellectual challenges also impinged on the authority of Sunni fiqh and kalam, and hence carried implications for the role and status of the $ sp{ rm c}$ulama'. In responding to these challenges, al-Ghazali draws upon styles of argumentation shaped by the textual traditions of: adab al-firaq, kalam, fiqh, siyasa shar$ sp{ rm c}$iyya and nasihat al-muluk.<br>The intellectual diversity of the ideas and arguments in this text is emblematic of the complex set of concerns with which al-Ghazali was engaged, embracing the broad themes of orthodoxy, reason and authority in medieval Islamic thought and society. Above all, in writing this text al-Ghazali brought to bear a degree of sophistication and originality which has hitherto been inadequately studied by other researchers.
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Povilionis, Jonas. "Banko ar kitos kredito įstaigos kontrolės įgijimas kredito gavėjo atžvilgiu sudarant kreditavimo sutartį." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2014. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2012~D_20140627_180243-63196.
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Šio magistro darbo tema – banko ar kitos kredito įstaigos kontrolės įgijimas kredito gavėjo atžvilgiu sudarant kreditavimo sutartį. Pagrindiniai šio tyrimo tikslai yra: visų pirma, įvertinti, ar kreditavimo sutartys, gali būti laikomos kaip suteikiančios bankams ar kitoms kredito įstaigoms kontrolę, leidžiančią daryti lemiamą įtaką, kredito gavėjo atžvilgiu, kuri reiškia vykdomą koncentraciją, apie kurią turi būti pranešta Lietuvos Respublikos Konkurencijos tarybai. Antra, įvertinti, ar minėtos kreditavimo sutartys apskritai gali būti pripažintos negaliojančiomis ir nesukuriančiomis teisinių pasekmių, nepaisant to, ar sudarant kreditavimo sutartis buvo vykdoma koncentracija, apie kurią turėjo būti pranešta Lietuvos Respublikos Konkurencijos tarybai. Tyrimas atliekamas analizuojant Lietuvos Respublikos Konkurencijos įstatymo, Europos Sąjungos teisės aktų reglamentavimą bei Lietuvos ir užsienio teisės doktrinos pateiktus išaiškinimus koncentracijos ir kontrolės sampratų bei sandorių, sudarytų nesant Lietuvos Respublikos Konkurencijos tarybos ar kitos įgaliotos institucijos leidimo, galiojimo klausimų apimtyje. Visa tai leidžia pateikti detalią aukščiau nurodytų nuostatų taikymo analizę konkrečiu tarp kredito gavėjų ir bankų ar kitų kredito įstaigų sudarytų kreditavimo sutarčių galiojimo klausimu, kuris yra pagrindinis šio magistro darbo tyrimo objektas.<br>This master’s thesis reveals the issue of Obtaining of Control by Bank or other Credit Institution Towards the Debtor when Concluding Credit Agreement. The main purposes of the analysis are: first of all, to estimate that credit agreement can be viewed as providing any control for banks or other credit institutions, which enables the deciding authority to the Debtor, also meaning the concentration, about which the Competition Council of the Republic of Lithuania must be informed. Secondly, to estimate that the credit agreements could be viewed as invalid and not creating any legal consequences, despite the fact that concentration, about which the Competition Council of the Republic of Lithuania had to be informed, was executed during the conclusion of the credit agreements. The research is conducted by analysing the regulation of the Law on Competition of the Republic of Lithuania, as well as the acts of the law of the European Union, and explications provided by the law doctrine of Lithuania and foreign countries in the amount of questions about the concept of the concentration and control and validity of contracts concluded without the permission of the Competition Council of the Republic of Lithuania or other authorised institution. It all let to propose particular evaluation of application of the above mentioned provisions in the particular instance of the credit agreements validation of concluded between the debtors and the banks or other credit institutions, which is... [to full text]
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Hakim, Mohammed. "La biographie hagiographique dans "Kitãb al-tašawwuf" de al-Tādili Ibn al-Zayyãt." Bordeaux 3, 2002. http://www.theses.fr/2002BOR30016.
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Alami, Abdelali. "Les conquêtes de Mahmūd al-Ghaznawī d'après le Kitāb al-Yamīnī d'al-ʿUtbî". Paris 3, 1989. http://www.theses.fr/1990PA030037.
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Petrosky, Brian Joseph. "Particle Image Velocimetry Applications of Fluorescent Dye-Doped Particles." Thesis, Virginia Tech, 2015. http://hdl.handle.net/10919/52983.
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Laser flare can often be a major issue in particle image velocimetry (PIV) involving solid boundaries in a flow or a gas-liquid interface. The use of fluorescent light from dye-doped particles has been demonstrated in water applications, but reproducing the technique in an airflow is more difficult due to particle size constraints and safety concerns.
The following thesis is formatted in a hybrid manuscript style, including a full paper presenting the applications of fluorescent Kiton Red 620 (KR620)-doped polystyrene latex microspheres in PIV. These particles used are small and monodisperse, with a mean diameter of 0.87 μm. The KR620 dye exhibits much lower toxicity than other common fluorescent dyes, and would be safe to use in large flow facilities.
The first sections present a general introduction followed by a validation experiment using a standard PIV setup in a free jet. This work was the first to demonstrate PIV using fluorescent KR620-doped microspheres in an airflow, and results from the experiment were compared to similar data taken using standard PIV techniques. For the free jet results, Mie-scattered and fluorescent PIV were compared and showed average velocities within 3% of each other at the nozzle exit. Based on the PIV validation requirements used, this was deemed to be more of an indication of nozzle unsteadiness rather than an error or bias in the data. Furthermore, fluorescent PIV data obtained vector validation rates over 98%, well above the standard threshold of 95%.
The journal article expands on the introductory work and analyzes testing scenarios where fluorescent PIV allows for velocity measurements much closer to a solid surface than standard, Mie-scattered PIV. The fluorescent signal from the particles is measured on average to be 320 ± 10 times weaker than the Mie scattering signal from the particles. This fluorescence-to-Mie ratio was found to be nonuniform, with the typical signal ratio for a single particle expected to fall between 120 and 870. This reduction in signal is counterbalanced by greatly enhanced contrast via optical rejection of the incident laser wavelength. Fluorescent PIV with these particles is shown to eliminate laser flare near surfaces, in one case leading to 63 times fewer spurious velocity vectors than an optimized Mie scattering implementation in a region more than 5 mm from an angled surface.
In the appendix, a brief summary of an experiment to characterize the temperature sensitivity of the KR620 dye is included. This experiment concluded that the KR620 particles did not exhibit sufficient temperature sensitivity to warrant further investigation at the time.<br>Master of Science
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Wahyudi, Jarot. "Ahl al-kitāb in the Qurʾān : an analysis of selected classical and modern exegesis". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27975.
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The Qur'anic concept of ahl al-kitab ("People of the Book") has a theological significance for Muslims, showing a sympathetic perception of other religions, particularly Jews and Christians, who share the same monotheistic belief as Muslims. There are many references to abl al-kitab in the Qur'an which may be grouped into two categories: the sympathetic verses which give ahl al-kitab a status similar to that of Muslims and the ambivalent verses which condemn the ahl al-kitab. In this study, surat Al 'Imran (3): 64, 113, 114 and 115 are chosen as examples of sympathetic verses. Six major works of selected classical and modern exegesis, from different schools of thought, are used in the analysis of these verses. Classical exegetes do not suggest any development of the concept of ahl al-kitab, while the modern exegetes include all religious communities in addition to Jews, Christians and Muslims.<br>The Qur'an itself recognizes the existence of good people among the ahl al-kitab and invites people of diverse faiths to come to a "common word" (kalimatin sawa'in) to establish mutual understanding through critical dialogue. This would, in turn, enable all people to work together to build a new civilization and greater harmony. This thesis avails itself of the fundamental teachings of the Qur'an on ahl ak-kitab and of Muslims' exegesis, as well as secondary scholarship on this topic. The concept of ahl al-kitab is shown to have novel relevance for our religiously pluralist world both today and for the future.
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Al-Ebrahim, Nawal Abdul-Kareem. "The poetic theory as expounded in Kitab Minhaj al-Bulagha by Hazim al Qartajanni." Thesis, SOAS, University of London, 1986. http://eprints.soas.ac.uk/28941/.
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The aim of this research is to analyse the philosophical and aesthetic principles of Hazim al-Qartajanni's poetic theory, as set down in his Minhaj al-Bulagha' wa-Siraj al-Udaba. It is our intent, in addition, to reveal the sources for his theory in Graeco-Arabic and Islamic-Arabic sources as well as his contributions to both. The preface defines the subject-matter and the methodology. This is followed by an Introduction which places Hazim in his cultural context by looking at his masters and his pupils, and examining not only his works on criticism, but also his influence on the establishment of a school of Arabic rhetoric in the western parts of the Arab world (Andalusia and North Africa) and on the development of Arabic criticism generally. The thesis is then divided into two parts, each of which has two chapters. Part one, on the nature of poetry in respect of both poet and recipient, deals with; 1) the notion of poetry as it is understood, firstly in the fundamental term of muhakat (imitation) and the complementary terms associated with the root khayal (imagination), and secondly in those issues of classical Arabic criticism which are of central importance to that notion such as the issue of natural aptitude tab' and skill san'a; 2) the question of value judgement in art generally and in poetry, where there are three aspects: the psychological, ethical, and aesthetic; and how these are treated in Classical Arabic critical terminology as well as in the work of Hazim, who is shown to dwell most upon the aesthetic value. Part two, on rhythmic and linguistic structures in the qasida, deals with: 1) the nature of poetic measures, harmony, rhythm, and musicality, generally, as well as the part played by rhyme in creating poetic rhythm and the relation of measures and rhymes to the meaning of poetry; 2) the linguistic features of the qasida from individual components to the entire poetic expression of the whole structure of the qasida. Each chapter has four units, of which the first three discuss the main subject of the chapter in relation to Hazim's work and the Greek and Arab traditions of poetics; while the fourth evaluates Hazim's original contribution in the light of his most influential resources, both Arab and Greek. This thesis includes a glossary of some of Hazim's technical terms which have been employed in their original Arabic form as the equivalent English terms fail to illustrate their meaning accurately.
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Oktay, Uslu Zeynep. "L’Homme Parfait dans le Bektachisme et l’Alévisme : Le Kitāb-ı Maġlaṭa de Ḳayġusuz Abdāl". Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP009/document.
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Cette étude porte sur Ḳayġusuz Abdāl, le représentant le plus célèbre et le plus prolifique du mouvement appelé les Abdālān-ı Rūm, un groupe de derviches de tendances antinomiques affiliées de façon ténue, qui apparut lors du 13e siècle en Anatolie et devint un composant principal du Bektachisme à partir du 14e siècle. Les œuvres de Ḳayġusuz Abdāl ont joué un rôle clé dans la formation du corpus ultérieurement appelé « la littérature Alévi-Bektachi ». La première partie de ce travail se concentre sur sa doctrine religieuse, ses positions versatiles et opportunistes en fonction des milieux, et son choix du turc vernaculaire comme vecteur de son propos. Ce dernier aspect est comparé à l’apport de Yūnus Emre, fameux derviche des 13e - 14e siècles, qui a contribué grandement au style littéraire de Ḳayġusuz Abdāl. Les şaṭḥiyye (un type de poème) de Ḳayġusuz Abdāl et Yūnus Emre sont analysés pour leurs rôles de passerelles entre les genres folkloriques et la littérature soufie classique. Dans le dernier chapitre de la première partie, les ouvrages des successeurs de Ḳayġusuz Abdāl, de Ṣādıḳ Abdāl, Yemīnī, Şemsī et Vīrānī Abdāl sont lus sous l’angle de leurs contenus doctrinaux. Ainsi, un panorama de l’évolution des pensées abdāl et bektāşī est créé. La deuxième partie de l’étude constitue en l’édition critique, la traduction et le commentaire de l’ouvrage le plus fascinant de Ḳayġusuz Abdāl, à savoir le Kitāb-ɩ Maġlaṭa. Le commentaire commence par étudier comment l’ouvrage se met en résonance avec la tradition islamique sur les rêves, en montrant particulièrement la subversion de celle-ci. Suit une analyse structurale, doctrinale et littéraire de l’ouvrage, trois aspects qui se complètent et se renforcent les uns les autres dans la manière humoristique de Ḳayġusuz Abdāl. En conclusion, le présent travail vise à comprendre la pensée religieuse et littéraire de Ḳayġusuz Abdāl, personnage saint toujours vénéré de l’Alévisme. Sa vision de la sainteté a joué un rôle clé dans la formation du Bektachisme et de l’Alévisme et leur évolution jusqu’à nos jours<br>This study focuses on Ḳayġusuz Abdāl, the most famous and prolific representative of the abdāls of Rūm, an antinomian movement of loosely-affiliated dervishes which emerged in Anatolia in the thirteenth century and became a main constituent of Bektashism from the fourteenth century onwards. Ḳayġusuz Abdāl’s works played a major role in the formation of the corpus later called “Alevi Bektashi literature.” The first part of the study focuses on Ḳayġusuz Abdal’s religious doctrine, multiple social positions, and choice of the Turkish vernacular as his literary medium. This last aspect is compared to famous 13th-14th century dervish Yūnus Emre, who was instrumental in shaping Ḳayġusuz Abdāl’s literary style. Yūnus Emre’s and Ḳayġusuz Abdāl’s şaṭḥiyye (a type of poem) are analyzed for their role in creating a bridge between folk genres and classical Sufi poetry. In the last chapter of the first part, the works of Ḳayġusuz’s Abdāl’s successors, Ṣādıḳ Abdāl, Yemīnī, Şemsī, and Vīrānī Abdāl are examined for their doctrinal content, thus creating a panorama of the evolution of abdāl and bektāşī thought. The second part of the study contains the critical edition, translation, and commentary of Ḳayġusuz Abdāl’s most intriguing work, the Kitāb-ı Maġlaṭa (The Book of Prattle). The commentary begins with a focus on the work’s engagement with and subversion of the Islamic tradition of dream literature. A structural, doctrinal, and literary analysis of the work is undertaken, wherein these three aspects are shown to complement and reinforce one another in Ḳayġusuz’s unique humorous way. As a whole, the study aims to understand the religious and literary thought of Ḳayġusuz Abdāl, who has been to this day one of the most important saints of Alevism. His understanding of sainthood was instrumental in shaping Bektashism and Alevism up to our day
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Bouhlal, Siham. "Al-kitab al-muwashsha (le livre de brocart) d'al-washsha'. Traduction annotee et commentee." Paris 4, 1999. http://www.theses.fr/1998PA040257.
Full textAbstract:
"le livre de brocart" d'al-washsha' est un traite a l'usage de ceux qui veulent connaitre te raffinement (zharf) et ses usages. L'auteur s'appuie, pour le definir, sur les notions d'education {adab}, et de prud'homie (muruwwa}. L'adab est compris par lui comme l'ensemble des regles qui favorisent l'acquisition du savoir et le developpement de sa sagacite. Il trouve un champ d'application et de perfectionnement dans la pratique de l'amitie guidee par la prudence qui est recherche de la mesure. La prud'homie reunit un certain nombre de vertus et d'attitudes qui trouvent leur origine dans l'ideal bedouin mais se differencient ensuite en fonction des categories sociales. Le raffinement emprunte ses forces vives a la passion chaste qui opere une veritable transmutation de l'etre en lui conferant tout particulierement une eloquence parfaite et une douceur extreme du comportement. Les usages des raffines en matiere de langage, de parure, de parfums, de cadeaux, de repas et d'hygiene, sont precisement decrits et presentent une valeur documentaire unique.
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Young, Walter Edward. "The dialectical forge: proto-system juridical disputation in the Kitāb Ikhtilāf al-'Irāqiyyīn (2 vols.)." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=107595.
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Dialectic (jadal or munāẓara) is undoubtedly the primary formative dynamic in the evolution of Islamic legal systems, whether in the expansion and justification of doctrinal bodies of substantive law (fiqh), or in the elaboration and refinement of legal theory (uṣūl al-fiqh). Despite this most critical role, however, relatively few studies have been dedicated to juridical dialectic (al-jadal al-fiqhī); and, to my knowledge, none have attempted to explore or explain its powerful function in the shaping of legal systems and attendant literary discourse. A principal objective of this current project is to bring the formative dynamic of jadal to the forefront of considerations in Islamic legal studies, with special regard to the evolution of both legal-theoretical and juridical-dialectical sciences. Significantly, one may easily discern the dynamic of a sophisticated juridical dialectic at work in our earliest extant legal literature, particularly in works which preserve details of legal argumentation and/or extended Q&A sequences of dialectical debate. One such work is the Kitāb al-Umm of Muḥammad b. Idrīs al-Shāfiʿī (d.204/820), and it is a particular treatise found in this early compendium — the Ikhtilāf al-ʿIrāqiyyīn — with which the current project will be most concerned. Part II of this dissertation comprises a parallel, annotated translation of this treatise; Part I is chiefly occupied with: 1) an analysis of its dialectical elements; 2) my arguments with regard to their implications; and 3) the elaboration of a theoretical model to account for the formative dynamic of juridical jadal in the evolution of legal-theoretical and dialectical systems. My procedure in Part I is as follows. First, I will draw attention to the "dialectical milieu" of early Islamic intellectual history and provide a background of current evolutionary narratives for jadal-theory systems (Chapter I.2). Following this, I will fashion a "lens for analysis" from certain of our earliest extant (fifth century H) "full-system" treatises on juridical jadal (Chapter II). With this lens, I will proceed to analyze the "proto-system" dialectic of our subject-treatise, the Ikhtilāf al-ʿIrāqiyyīn (Chapter III). The implications of these analyses will then be explored; and a natural, symbiotic co-evolution of dialectical and legal-theoretical teaching and practice, from the start of the Islamic jurisprudential project, will be asserted (Chapter IV.1). Finally, a "Unified Dialectical Forge Theory" will be developed (Chapter IV.2). This latter is intended as a preliminary working model for the formative dynamic of juridical dialectic in the evolution of uṣūl al-fiqh and jadal systems, both. Overall, it is hoped that our theoretical model, translation of the Ikhtilāf al-ʿIrāqiyyīn, and analyses of its contents, together with the window onto proto-system dialectic and legal theory which these subprojects afford us, will constitute the primary contributions of this dissertation.<br>La dialectique (jadal ou munāẓara) est sans doute la dynamique formatrice principale dans l'évolution des systèmes juridiques de l'Islam. Elle joue un rôle fondamental dans le développement et la justification des corps doctrinaux du droit positif (fiqh), ainsi que l'élaboration et le raffinement de la théorie juridique (uṣūl al-fiqh). Cependant, malgré ces fonctions essentielles, il existe peu d'études abordant le sujet de la dialectique juridique (al-jadal al-fiqhī). À ma connaissance, aucune étude n'a jusqu'ici tenté d'examiner ou d'expliquer son rôle indispensable dans la formation des systèmes juridiques et les discours littéraires de droit. L'un des principaux objectifs de cette thèse sera donc de souligner l'importance de la dynamique formatrice du jadal pour l'étude de la loi islamique, surtout en ce qui concerne l'évolution des sciences légales-théoriques ainsi que celle des sciences juridiques-dialectiques. Notons que la plus ancienne littérature juridique de l'Islam fait preuve déjà d'une dialectique juridique sophistiquée et que de nombreux exemples d'argumentation juridique et de séquences prolongées de questions et réponses en forme de débat dialectique y sont préservées. Cette thèse est principalement dédiée à un traité pourvu de tels exemples, l'Ikhtilāf al-ʿIrāqiyyīn, qui se trouve dans le Kitāb al-Umm, un recueil ancien de droit (et d'argumentation) de Muḥammad b. Idrīs al-Shāfiʿī (m. 204/820). La deuxième partie de cette étude comprend une traduction parallèle (arabe-anglais) et annotée de l'Ikhtilāf al-ʿIrāqiyyīn. La première partie, à son tour, comprend : a) une analyse des dimensions dialectiques du texte; b) mes arguments à propos de leurs implications; et c) l'élaboration d'un modèle théorique qui puisse expliquer la dynamique formatrice du jadal juridique dans l'évolution des systèmes théoriques-juridiques et dialectiques. La première partie se déroule comme suit : je commence en abordant la question du «milieu dialectique» dans l'histoire du développement intellectuel de l'Islam classique et je tâche de fournir un contexte pour les récits évolutionnistes employés de nos jours pour expliquer les systèmes du jadal théorique (Chapitre I.2). Ensuite (Chapitre II), j'établis un «guide d'analyse» formé d'après quelques-uns des premiers traités de jadal juridique complets et systématisés parvenus à nous (datant du cinquième siècle de l'Hégire). À l'aide de ce guide, je passe à l'analyse du «proto-système» dialectique trouvé dans l'Ikhtilāf al-ʿIrāqiyyīn (Chapitre III). Par la suite, il devient possible d'évaluer les implications de ces analyses; je prétends que, depuis la naissance du projet jurisprudentiel islamique, il y a eu une coévolution, à la fois naturelle et symbiotique, de l'enseignement et de la pratique de la dialectique juridique et la théorie juridique (Chapitre IV.1). Enfin, je tâche de développer une «Théorie unifiée de la forge dialectique» (Chapitre IV.2). Cette théorie est proposée comme modèle fonctionnel préliminaire pouvant expliquer la dynamique formatrice de la dialectique juridique dans l'évolution des systèmes des uṣūl al-fiqh tout comme ceux du jadal. Dans l'ensemble, il est à espérer que ce modèle théorique, la traduction de l'Ikhtilāf al-ʿIrāqiyyīn, et les analyses de son contenu — ainsi que l'exposé des proto-systèmes dialectiques et légales-théoriques fourni par ces sous-projets — constituerons la contribution principale de cette thèse.
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PEREIRA, E. S. "A Imortalidade da Alma no Kitab Al-Nafs (livro da Alma) de Ibn Sina (Avicena)." Universidade Federal do Espírito Santo, 2015. http://repositorio.ufes.br/handle/10/3682.
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Previous issue date: 2015-07-20<br>Esta dissertação estuda a imortalidade da alma segundo a doutrina apresentada no Livro da Alma de Ibn Sīnā. No Capítulo I, são utilizadas fontes primárias para traçar uma biografia filosófica do filósofo, com o contexto político e cultural em que viveu, os fatos e questões mais relevantes de sua vida, bem como suas principais obras. No Capítulo II, há uma breve descrição da filosofia em terras do islã a falsāfa , e uma análise das principais influências recebidas pelo filósofo: Platão, Aristóteles, Plotino e al-Fārābī, bem como algumas das obras e conceitos destes. Em seguida, é abordado o sistema filosófico alfarábico-aviceniano, para construir um arcabouço teórico que será útil para explicar a imortalidade individual da alma humana. Essa análise parte de sua Metafísica, com as noções de Existencialmente Necessário e existencialmente contingente, e a distinção essência/existência; passa por sua Cosmologia, com a emanação das Inteligências cósmicas de Deus até o mundo sublunar, onde o homem se encontra; e vai até sua Psicologia, na qual o homem é capaz de se unir à Inteligência ativa, por meio de sua faculdade intelectiva. Depois, comenta-se a influência de Ibn Sīnā na História da Filosofia. No Capítulo III são descritos tanto a enciclopédia Livro da Cura quanto o Livro da Alma, que faz parte daquela. Em seguida, a alma é analisada em seu livro homônimo, com sua constatação, definição, substancialidade e faculdades. Por último, estuda-se em particular a questão da imortalidade da alma, sobretudo a partir das Seções 2 e 4 do Capítulo Quinto do livro em questão.
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Kenanah, Faisal. "Le Kitāb al-imtāʿ wa al-muʾānasa d' Abu Ḥayyān al-Tawḥīdī : structure et thèmes". Bordeaux 3, 2010. http://www.theses.fr/2010BOR30019.
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Cette thèse consacrée au Kitb al-Imt‘ wa-l-Mu’nasa de l’écrivain classique Abu ayyn al-Taw¡d¡ a pour ambition de faire apparaître le caractère encyclopédique de l’ouvrage, à travers la complexité de sa structure et la dispersion inéluctable du contenu des thèmes abordés – caractéristiques du genre littéraire adopté. Abordant une œuvre de telle nature, elle donne au texte dans sa singularité l’importance de la mutaqafa (quête des connaissances) entre intellectuels et autorités de l’époque bouyide du IVe/Xe siècle. L’étude de l’organisation et de la structure des nuits d’un ouvrage basé à l’origine sur un échange oral prend ici une importance considérable, tout en menant une réflexion sur le nombre des nuits et les erreurs ou oublis commis par les deux éditeurs Amad Am¡n et Amad al-Zayn. Une deuxième partie s’attache aux sujets discutés dans le cercle du vizir Ibn Sa‘dn qui présentent Abu ayyn al-Taw¡d¡ comme un homme de lettres embrassant une grande partie des sciences de son époque. L’étude de ces sujets montre que la préoccupation de l’autorité ne se limite pas aux affaires purement politiques. Elle permet de faire une classification des sujets dispersés ici et là afin de mieux saisir l’enjeu et la compréhension d’un ouvrage si riche, si complexe. Elle offre, enfin, l’occasion de lire l’ouvrage comme une mise en scène par l’auteur. La présence de nombreuses citations traduites justifie le choix du dernier axe de la thèse qui montre le grand intérêt d’une future traduction<br>This thesis dedicated to the Kitb al-Imt‘ wa-l-Mu’nasa of the classic writer Abu ayyn al-Taw¡d¡ has for main goal to point out the encyclopedic characteristics of the work, through the complexity of its structure and the unavoidable dispersion of the content of the themes tackled – (complexity and dispersion) caracteristics being both typical of the chosen literary genre. Tackling such a specific work, shows through the singular nature of the text the importance of mutaqafa (the quest for knowledge) between the intellectuals and the IVe/Xe Bouyide era authorities. The study of the organisation and the structure of the nights periods of a work based originally on an oral exchange takes here a considerable importance, while carrying on a reflexion on the number of the nights, the mistakes or the omisions made by both editors Amad Am¡n and t Amad al-Zayn. A second part deals with the subjects discussed among the vizir Sa‘dn circle and introduces Abu ayyn al-Taw¡d¡ as a literary man with a knowledge encompassing a large part of the sciences of his epoch. The study of these subjects shows that the preocupation of the authorities was not limited purely to political affairs. It allows the classification of estranged subjects existing here and there in order to understand better the stake and the comprehension of such a rich and complex work. It offers, finally, the opportunity to read the work as a staging of the author. The presence of many translated quotes justifies the choice for the last axis of the thesis which in turn shows the great necessity of a future translation
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Pereira, Evandro Santana. "A imortalidade da alma no Kitāb Al-Nāfs (Livro da alma) de Ibn Sīnā (Avicena)." Mestrado em Filosofia, 2015. http://repositorio.ufes.br/handle/10/1991.
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license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5)<br>CAPES<br>A presente dissertação é um estudo sobre a imortalidade da alma, segundo a doutrina apresentada no Livro da alma de Ibn Sīnā. No Capítulo I são utilizadas fontes primárias para traçar uma biografia filosófica do filósofo, em que se apresentam o contexto político e cultural em que viveu, os fatos e questões mais relevantes de sua vida bem como suas principais obras. No Capítulo II há uma breve descrição da filosofia árabe – a falsāfa –, e uma análise das principais influências
recebidas pelo filósofo: Platão, Aristóteles, Plotino e Al-Fārābī, bem como algumas das obras e conceitos destes. Em seguida, é abordado o sistema filosófico aviceniano, com vistas a construir um arcabouço teórico imprescindível para explicar a imortalidade individual da alma humana no Livro da alma. Essa análise parte de sua Metafísica, com as noções de existencialmente necessário e existencialmente contingente, e a distinção essência/existência; passa por sua Cosmologia, com a
emanação das inteligências cósmicas do existencialmente necessário até o mundo
sublunar, onde o homem se encontra; e vai até sua Psicologia, na qual este é capaz de se unir à inteligência ativa, por meio de sua faculdade intelectiva. Depois, comenta-se a influência de Ibn Sīnā na História da Filosofia. No Capítulo III são descritos tanto a enciclopédia Livro da Cura quanto o Livro da alma, que faz parte daquela. Em seguida, a alma é analisada em seu livro homônimo, com sua constatação, definição, substancialidade e faculdades. Em maiores detalhes, estuda-se em particular a questão da imortalidade da alma, sobretudo a partir das Seções 2 e 4 do Capítulo Quinto do livro em questão.<br>The current dissertation is a study concerning the immortality of the soul, following the doctrine presented in the Book of the Soul of Ibn Sīnā. In Chapter I, primary sources are used in order to establish a philosophical biography of the philosopher,
in which are presented the political and cultural context of where he lived, the more relevant facts and issues of his life, in addition to his principal works. In Chapter II, there is a short description of the Arabian Philosophy – the falsāfa –, and an analysis of the major inheritances received by the philosopher: Plato, Aristotle, Plotinus and
Al-Fārābī, and of some works and concepts of these. Next, the avicennian philosophical system is studied, in order to establish an indispensable theory base to explain the individual immortality of the human soul in the Book of the Soul. This analysis starts with his Metaphysics, with the notions of necessary existent and
contingent existent, and the essence/existence distinction; passes through his Cosmology, with the emanation of the cosmic intelligences from the necessary existent down to the sublunary world, where man is; and reaches its Psychology, in which man is capable of uniting himself with the active intelligence, by the means of his intellective faculty. After that, comments are made about the influence of Ibn Sīnā in the History of Philosophy. In Chapter III, the Book of Healing and the Book of the
Soul are described. Following that, the soul is analyzed in his homonym book, with his proving, definition, substantiality and faculties. In more detail, the question of the immortality of soul is studied in its particularities, foremost in Sections 2 and 4 of Chapter Five of the book in light.
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Esteban, Damian. "Religion and the state in Ibn Khaldūn's Muqaddimah." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81487.
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This study is an attempt to gain a better understanding of Ibn Khaldun's political theory contained in The Muqaddimah from the stance that religion and his faith in Islam are at the core of his political theory. Though there is a great deal of scholarship that has been dedicated to the interpretation of Ibn Khaldun's political theory contained in The Muqaddimah, there are a limited number of works that deal exclusively with the role of religion in his conception of the State. Those that do tend to either exaggerate Ibn Khaldun's secular thought in the realm of politics or understate his originality as a political scientist. Thus, this study will attempt to prove that his political theory is indeed theocentric by way of examining the true nature of 'aṣabiya, which to Ibn Khaldun was the basis for all forms of human social and political organization, and its relationship with religion in terms of its function in the establishment and propagation of the State. In addition, we will also attempt to dispel the notion that the overall tone of The Muqaddimah is pessimistic and fatalistic; indeed when one examines the political theory contained in The Muqaddimah from a theocentric viewpoint it is made apparent that it was Ibn Khaldun's strong religious convictions that ultimately present a sense of optimism in his work.
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Su, I.-Wen. "Shīʿī past in Abū al-Faraj al-Iṣfahānī’s Kitāb al-Aghānī : a literary and historical analysis". Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/25958.
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The Kitāb al-Aghānī (the Book of Songs) is one of the most important sources for Arabic literature and history. While its compiler, Abū al-Faraj al-Iṣfahānī (died after 356/967), is generally viewed as a “Zaydī Shīʿī”, no study has engaged in depth with the manifestation of his sectarian perspective in the Aghānī. This thesis addresses the question of whether al-Iṣfahānī’s sectarian perspective can be discerned in the Aghānī via literary analysis based primarily upon redaction criticism. By examining the compiler’s interventions (which took place by means of selecting, repeating, and juxtaposing source material, as well as by his comments and editorial remarks), this thesis argues that al-Iṣfahānī indeed presents past people and events central to the Shīʿī worldview in accordance with his sectarian affiliation. Furthermore, this thesis questions the label “Zaydī” that has been attached to al-Iṣfahānī. Based on textual analyses of the Aghānī, as well as evidence from his Maqātil al-Ṭālibīyīn (“The Ṭālibid Martyrs”) and other evidence for the tenth-century context, this thesis suggests that al-Iṣfahānī’s religious thought can be construed as a “mild” form of Shīʿism ― in the sense that it does not entail belief in a specific lineage of imams and repudiation of most of the Companions including the first three caliphs ― but cannot necessarily be identified with any sect, as set down in the heresiography. It is also suggested that this kind of Shīʿism may have been promoted by al-Iṣfahānī’s patron, the Būyid vizier, Abū Muḥammad al-Muhallabī (291–352/903–963) in the complex sectarian context of mid-tenth century Iraq. This thesis comprises seven chapters. Chapters One and Two introduce the life of the compiler, the wider historical context, the Aghānī, its textual problems, and its overarching structure. These two chapters lead to three conclusions: first, the Aghānī, in all likelihood, was dedicated to Abū Muḥammad al-Muhallabī; second, the view that al-Iṣfahānī was a Zaydī is untenable; third, it is very likely that the Aghānī retains its original form (as designed by al-Iṣfahānī). Chapter Three investigates the sources used by al-Iṣfahānī in the Aghānī with regard to their transmission in order to establish that the published text can indeed be subjected to redaction criticism for the purpose of better understanding the compiler’s agenda (or agendas). Chapters Four and Five present the results of the literary analysis of the Aghānī, which demonstrate the articulation of a Shīʿī past in the Aghānī, as well as highlighting the limits of redaction criticism and al-Iṣfahānī’s other editorial concerns. Building upon Chapter Five, which concludes that the Aghānī reflects al-Iṣfahānī’s sectarian vision, Chapter Six characterizes al-Iṣfahānī’s Shīʿī beliefs by examining his treatment of Ghulāt, Imāmīs, Sunnīs, ʿAlids, and the Companions, including the first three caliphs. Chapter Seven puts the results of the analyses into their historical context, specifically in light of the career of his patron, al-Muhallabī. The Conclusion outlines the key findings of this thesis, with remarks on potential avenues for future research.
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Hyeong, Gi Kwon, та ʿAlī ibn al-Ḥusayn al Masʿūdī. "Le "Kitāb al-tanbīh wal-ʾišrāf" d'al-Masʿūdī : étude complète et comparative avec traduction partielle annotée". Paris, EPHE, 1989. http://www.theses.fr/1989EPHE5008.
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Al-Mas'udi (m. 345 956) est considéré comme l'un des plus éminents historiens musulmans. Il voyageait beaucoup a la recherche du savoir et d'informations nouvelles sur les coutumes, les traditions. La civilisation de peuples divers, en matière de politique, de religion, d'économie, de société, de culture, etc. Ainsi, ses voyages lui procurent une richesse inégalable de connaissances, qui, jointes a ses vastes lectures, donnèrent à son œuvre littéraire une grande valeur. Surtout, sa méthode d'écrire l'histoire est d'autant remarquable qu'elle est essentiellement empirique. Notre étude est centrée donc sur le tanbih, mais nous avons du approfondir notre travail par une confrontation constante de cet ouvrage avec les muruj. Ces deux ouvrages sont indissociables parce qu'ils s'éclairent l'un par l'autre. Notre étude se borne à approfondir quelques sujets qui sont, à notre sens, de toute importance pour aborder le monde scientifique de Mas’udï : sa vie, son œuvre, ses sources, les caractères généraux du tanbih comparés à ceux des muruj. Sa méthode du tanbih quant aux histoires anciennes et musulmane, sa pensée shiite duodécimaine, tendance mu'tazilite, ses sentiments profondément religieux vis-à-vis des religions non musulmanes. Nous traduisons ensuite et annotons une partie du tanbih se rapportant a l'histoire de l'islam<br>Al-Mas'udi (m. 345 956) is considered as one of the most eminent Muslim historians. His wide travels procured him with knowledge abundant and unequalled, which, combined witch his vast reading, gave his literary works very big scientific value. Especially, his method of writing the history is remarkable because it is essentially empirical. Our study is centered on the tanbib, but we had to examine thoroughly our present study based on the constant comparison between the tanbith and the muruj. These two books are inseparable because they enlight the contents each other. We are content in this opinion, of great importance, in order to approach the scientific world of mas'udi : his life, his works, his sources, the general characters of the tanbih compared with those of the muruj, his method of the tanbih as for the histories preislamic and Islamic, his Shiite thinking, his mu'tazilite tendancy, his profoundly religious feelings toward the non-Muslim religions. And then, we'll translate and annotate about one hundred pages chosen of the tanbih relative to the history of Islam
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Fouhi, Ahmed El. "Une théorie syntaxique arabe du 10eme siècle : le kitab Al-luma d'Ibn Zinni : traduction et commentaire." Lyon 2, 1987. http://www.theses.fr/1987LYO20011.
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Le xe siecle de l'hegire fut l'age d'or des etudes grammaticales arabes a bagdad. La tradition grammaticale arabe y a connu l'achevement de son edifice avec ibn zinni. Le kitab al-lumac represente l'apport d'ibn zinni a une theorie syntaxique de la langue arabe, deja amorcee par sibawayh au iiive siecle. Ce travail presente une theorie syntaxique arabe a travers la traduction du lumac. C'est par ce manuel que le merite d'ibn zinni fut connu par ses contemporains. Les unites de parole (parties du discours), representent le point de depart de l'etude de la grammaire arabe (comme c'est le cas d'ailleurs pour toute langue). Cette division tripartite est basee sur la fonction et la flexion de ces unites. Elles sont concues dans une organisation, la phrase, unite minimale du discours. La definition de celle-ci est basee sur l'autosuffisance syntaxique et l'autonomie semantique. C'est un enonce complet dont les elements fondamentaux entretiennent une relation d'implication reciproque. L'etude de ces fonctions est basee sur la flexion desinentielle, pierre angulaire de la syntaxe arabe. La desinence etant l'indicateur des fonctions des unites de la langue. L'organisation de ces unites au sein d'un enonce est concue selon une formetype a laquelle il faut ramener tout enonce ne semblant etre conforme a cette formetype<br>The xth. Century has been the golden age of the arabic grammatical studies in bagdad. It was the edifice's finishing of the arabic grammatical tradition. The kitab al-lumac symbolize the ibn zinni's contribution to a syntactic theory of the arabic language which had already been established by sibawayh in the viiith. Century. This work presents an arabic syntactic theory through the translation of al-lumac. And thanks at the manual the ibn zinni's talent has been recognized by his contemporaries. The "unites de parole" (speech parts) represent the starting point of the arabic grammar's study (it's the same case for every language). The three-partydivision of the speech party is founded on the fonction and flexion of theese unities. They are conceived in one organization, the sentence, minimal unity of of the speech. The sentence's definition is founded on a syntactic self-sufficiency and a semantic autonomy. "sentence" is a complete expression which the primary elements maintain a relation of a reciprocal implication. The study of theese fonctions is founded on the desinential flexion, cornerstone of the arabic syntax. The desinence is the unities's language fonction indicator. The organization of theese unities within an expression (enonce), is conceived according to a form-type (typical form). And when an expression appears unconformable to this form-type, it must be brought to it by the implication (taqdir)
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Fouhi, Ahmed El. "Une Théorie syntaxique arabe du Xe siècle le "Kitab al-luma d'Ibn Zinni", traduction et commentaire /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb376051821.
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Olivieri, Simona <1988>. "Questioni di grammatica controverse: alcuni esempi dal Kitab al-insaf di al-Anbari (m. 577/1181)." Master's Degree Thesis, Università Ca' Foscari Venezia, 2012. http://hdl.handle.net/10579/1810.
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El-Tawil, Mahfouz Ali. "Ibn Sina and medieval music (370 - 428 A.H./980 - 1038 A.D.) : a new edition of the musical section of Kitab al-Shifa and Kitab al-Najat plus a comprehensive study of his life and works on music." Thesis, University of Exeter, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314473.
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Al-Marri, Saif. "Kitab Al- Tanbihat by Qadi Iyad Ibn Musa A critical study and annotation of the marriage chapter." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504413.
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Mlih, Fouad. "Le Kitāb al-Ğadal d’Avicenne : un traité de théologie philosophique ? : présentation, traduction et commentaire du Livre I." Paris, EPHE, 2014. http://www.theses.fr/2014EPHE4034.
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Le (Livre de la Dialectique) d’Avicenne (Ibn Sῑnā) s’insère dans sa vaste entreprise de commentaire de l’Organon rédigée dans le cadre du Kitāb al-Šifā’ (Livre de la Guérison). La dialectique y est envisagée sous une double perspective : technique du dialogue raisonné, elle permet d’introduire à l’étude de la science du vrai (démonstration), mais constitue dans le même temps un outil de persuasion philosophique à destination des masses (fonction politique) et des étudiants en philosophie (fonction propédeutique). L’entreprise avicennienne rejoint celle d’al-Fārābῑ dans sa volonté d’assigner à la dialectique, dans la continuité des Topiques d’Aristote, la tâche éminente de structurer rationnellement la discussion philosophique à partir de lieux d’argumentation qui permettent de régir le syllogisme. En cela, elle repose sur une technique très élaborée de concession (taslῑm / tasallum) des prémisses entre répondant et questionneur, ainsi que sur la capacité à imposer (ilzām) à l’adversaire un point de vue contradictoire au sien. Plus encore que chez Fārābῑ, le Ğadal raffermit la critique philosophique contre les théologiens du kalām, lesquels emploient une méthode de discussion se voulant aussi proche que possible de celle du syllogisme philosophique. Cependant, aux yeux du philosophe, ces derniers maltraitent le syllogisme dialectique en méconnaissant les règles strictes de l’Organon et en s’emparant de la technique de persuasion à des fins purement rhétoriques (obtenir la victoire face à l’adversaire) ou en vue d’assouvir des ambitions politiques dans le cadre de l’expression d’une pensée de cour soutenue par un mécénat florissant depuis le début du califat abbasside<br>The Kitāb al-Ğadal (Book of Dialectic) by Avicenna (Ibn Sῑnā) is incorporated within the framework of his huge comment of the Organon which constitutes the Kitāb al-Šifā’ (Book of the Healing). Dialectic is considered through a double perspective : in its capacity of being a technique of the reasoned dialog, it introduces to the study of truth (science of demonstration) and is at the same time a tool for philosophical persuasion headed to masses (political function) and to philosophy students (propédeutique, i. E. Preparatory function). The Avicennian undertaking meets with al-Fārābῑ’s in its will to assign to dialectic, in the continuity of Aristotle’s Topics, the eminent task of rationally structuring the philosophical discussion starting from topics (common places) of argumentation that empower to rule the syllogism. In such a way, it is based upon a highly elaborated technique of premises concession (taslῑm / tasallum) between a respondent and a questioner, as well as it is based upon a capacity of imposing on the adversary a contradictory opinion to his. In a higher extent than in Fārābῑ’s philosophy, the Ğadal strengthens the philosophical critic opposed to kalām theologians, who make use of a method of discussion that is eager to be as close as possible to the philosophical syllogism. However, according to our philosopher, the latter scholars mistreat the dialectic syllogism for they are unaware of the strict rules of the Organon and they seizes the persuasion technique in order to reach goals that are purely rhetorical (obtaining victory against the opponent) or in order to satisfy their desire of political ambitions in the frame of the expression of a courtyard thought sustained by a flourishing patronage since the beginning of the Abbasid caliphate
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al-Othman, Hamad. "A study on Ibn Hajar al-'Asqalānī and his work al-Nukat ala Kitab Ibn al-Salah." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.715401.
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Saßenscheidt, Christian [Verfasser]. "Orosius Arabus : Die Rezeption und Transformation der Historiae adversum paganos des Orosius im Kitāb Hurūšiyūš / Christian Saßenscheidt." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2018. http://d-nb.info/1182845754/34.
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Niane, Ballé. "Le mugannî dans la littérature arabe du IXe et du Xe siècles : Kitâb al-Agânî comme exemple." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAC024.
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Dans la première moitié du Xe siècle, Abū al-Faraǧ al-Iṣfahānī (m. 967) écrit son Kitāb al-Aġānī, le Livre des Chants. Des divers sujets que traite l’ouvrage, nous avons étudié la représentation d’une classe située en bas de l’échelle sociale : celle des chanteurs. Al-Iṣfahānī présente des hommes situés sur les marges de la société autant sur le plan physique que moral. Et leur origine de mawlā ne fait qu’aggraver leur situation. Quant à leurs consoeurs les qiyān, elles usent de leur statut d’esclaves - chanteuse pour transgresser les normes sociales et religieuses et, par leur beauté et leur formation d’excellence, parviennent à soumettre les hommes les fréquentant. De la marge, les chanteurs d’al-Aġānī purent ainsi occuper le centre de la vie de plaisir dans les grandes métropoles musulmans. Toutes ces représentations qu’elles soient vraies ou fausses, réelles ou fantasmatiques, sont transmises sous forme de ḫabar avec de longue chaînes de transmission qu’al-Iṣfahānī tient particulièrement à évoquer suivant l’unique méthode d’authentification des récits reconnue à son époque<br>Alī Ibn Al-Ḥusayn, Abū Al-Faraǧ Al-Iṣfahānī (c.967) wrote his masterpieces, Kitāb al-Aġānī : The Book of Songs, in the first half of the tenth century. The various subjects about which the book concerns represent a social class at the bottom of the social ladder : the singers. Al-Iṣfahānī pictures these men physically, socially and morally marginalized. Moreover, their mawlā origin aggravates their situation. On the contrary, Qiyan, their female counterparts, who took advantage of their slave - singer status, their beauty and their excellent training to transgress the social and religious norms, were able to bring the visiting men to their knees. The marginalized singers of Al-Aġānī ironically occupy the center of the life of pleasure in big cities of the Muslim empire. All these representations ; either true or false, real or fantastic, were recorded in the form of Habar through long chains of transmission that al-Iṣfahānī is particularly keen to evoke and repeat one after the other using the unique method of authentication of the celebrated tales of his time
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Jungmannova, Kamila <1970>. "Il verbo nel Kitāb al-Usūl fi-l-nahw di Ibn al-Sarrāg: aspetti morfosintattici e semantici." Master's Degree Thesis, Università Ca' Foscari Venezia, 2013. http://hdl.handle.net/10579/3793.
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