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1
Soyer, Alain Elie. "Ali imam et calife". Bordeaux 3, 2000. http://www.theses.fr/2000BOR30046.
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Ali ibn talib le gendre et le cousin de muhammad le prophete de l'islam ; fut le quatrieme calife de l'islam. Il fait son entree dans la vie publique de la communaute des les premiers episodes de l'hegire. Il etait l'homme de beaucoup le plus digne de la confiance de muhammad, et le confident de ses pensees les plus intimes. Ali est une personnalite universellement reconnue. On peut meme dire qu'aucune autre n'a fait l'objet de tant de discussion et de debats. Il fut source d'inspiration et d'enseignement pour beaucoup de mouvements revolutionnaires, politiques, spirituels et philosophiques. Il vivait dans un monde completement morcele et fragmentaire. Il a demande aux musulmans de vivre et de cooperer autrement ; qu'ils observent le monde sans projeter leurs convictions personnelles, leurs sentiments claniques, afin d'observer clairement. Dans cette these, nous avons essaye d'etudier la personne de ali, qui, au moins pendant une periode importante de sa vie fut profondement, sincerement religieux (imam) mais aussi homme politique (calife). Ce n'etait pas la deux plans separes, mais deux aspects d'une personnalite globale, aspects qui ne peuvent se distinguer que par l'analyse.
2
Back, Carl Magnus. "Ayatollah Khomeini : I ljuset av imam Alis esoteriska läror om rättvisa och politisk makt, i Nahjul Balagha". Thesis, Uppsala universitet, Teologiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-197238.
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The gathered texts and letters from Ali Ibn Abi Talib, found in the book Nahjul Balagha,constitute one of the most important writings of Shiite Islam, next the hadits and the Quran.Imam Ali´s ethics and moral approach in Nahjul Balagha, is considered by imam Ali, to beseen as a guideline for both individual purposes as for any kind of governance. The esotericteachings, about truth and justice in Nahjul Balagha, should therefore probably have been of agreat concern to Ayatollah Khomeini and the Islamic revolution.This essay will from an deductive approach, on a relatively contemporary historic event, try toanalyze Ayatollah Ruhollah Khomeini´s interpreting on imam Ali´s texts and preaching inNahjul Balagha. The Islamic revolution, as the Islamic Republic of Iran, led by AyatollahKhomeini, was confirmed as both brutal and violent. My ambition in this essay, will there forconcern a possible interpreting on justice and political rule, from Ayatollah Khomeini and theIslamic Republic of Iran, on imam Ali´s teachings in Nahjul Balagha.
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Iqbal, Samina. "Modern Art of Pakistan: Lahore Art Circle 1947-1957". VCU Scholars Compass, 2016. http://scholarscompass.vcu.edu/etd/4359.
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This dissertation focuses on the modern art of Pakistan from 1947-57, more specifically, the role of six important artists who founded the Lahore Art Circle (LAC) in 1952. The group played a pivotal role in the formulation of modernism in Pakistan after its establishment as an Islamic Republic. Framed within postcolonial theories and criticism, this study will address the role of modern art in developing new artistic sensibilities in the nation of Pakistan. In order to understand the context of LAC’s framing of “modernism” and “nationalism” in terms of specific historic and hybrid nexus,my research will provide an investigation of works of only the founding members of the Lahore Art Circle including: Shakir Ali (1924-1975), Sheikh Safdar Ali (1924-1983),Moyene Najmi (1926-1997), Ali Imam (1924-2000), Ahmed Parvez (1926-1979) and Anwar Jalal Shemza (1928-1985). In analyzing the works of individual artists and the role of LAC during the first decade of the establishment of Pakistan as a nation-state, this study provides a framework to understand the specific condition of modernism in Pakistan that was dictated by these artists’ careers and works. Thus, this research investigates how the framing of modernism for these artists took on highly personal, international, incipiently national and distinctly local forms in the early years of the Pakistan after the Partition of 1947. Lastly, it will also examine how the individual LAC artists situated themselves in the discourse between constructing a newly established Pakistani identity within the larger paradigms of international modernism.
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Falah, Shubber M. "The Shrine that Consumed Its Town: The Role of Religion and Politics in Reshaping the Iraqi City of Najaf". University of Cincinnati / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1523636269597604.
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Allahoof, Turath. "L'architecture Islamique et l'urbanisme de l'ancienne ville de Najaf". Thesis, Paris 1, 2020. https://ecm.univ-paris1.fr/nuxeo/site/esupversions/47ac17a5-d2d6-431b-b4ec-74e8cbcb06de.
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La ville de Najaf a hérité d'un patrimoine architectural riche et est aujourd'hui menacée de disparaître. Grâce au grand nombre de touristes religieux, la ville est en pleine métamorphose bien que ces changements soient souvent à l'origine de la destruction de ce patrimoine. Cette thèse a pour objet l'architecture de la ville de Najaf dans son contexte urbain et historique. L'histoire de la ville de Najaf est concomitante à celle de la ville d'al- Küfa (capitale entre 36/658 et 40/662) qui se situe à quelques kilomètres de Najaf. Cette seconde ville fut construite par les musulmans en l'an 17/639 avec une importante stratégie politique avec sa proximité de la ville d'alBira, capitale des Lakhmides, située à quelques kilomètres. Cette configuration géographique localement appelée « le triangle de la civilisation», représente un creuset de plusieurs styles architecturaux et urbains. L'étude des deux villes (al-Hira et al- Küfa) est donc essentielle pour comprendre le contexte dans lequel la ville de Najaf s'est créée et développée. Pour comprendre l'architecture de Najaf, nous étudierons dans un premier temps l'architecture de ces deux villes. Dans un deuxième temps nous démontrerons la relation qu'elle a créée avec son mausolée, considéré comme le noyau central de la ville, et qui a conservé cette forme depuis 1032/1623. Enfin nous étudierons le reste de la ville et ses alentours à travers ses monuments religieux et civils tels que les mosquées, les écoles et bien d'autres monuments. À travers cette thèse, nous allons présenter cette architecture dans son état actuel et dans son contexte urbain, social et historiqueThe city of Najaf has inherited a rich architectural heritage and is today threatened with extinction. Thanks to the large number of religious tourists, the city is undergoing a metamorphosis although these changes are often at the origin of the destruction of this heritage. This thesis focuses on the architecture of the city of Najaf in its urban and historical context. The history of the city of Najaf is in continuity with that of the city of al-Kufa (capital between 36H / 658 and 40H / 662) which is located a few kilometers from Najaf. This city built by the Muslims in the year 17H / 639 represented a strategic point but also a political hub grown fast not far from the city a proximity of al-Hira, capital of the Lakhmids, also located a few kilometers away from it. This geographical configuration is locally called "the triangle of civilization", and represents a melting pot of several architectural and urban styles. The study of the two cities (al-Rira and alKufa) is therefore essential to understand the context in which the city of Najaf was created and developed. To understand the architecture of Najaf, we will first study the architecture of these two cities. Then to better know the architecture of the city, we will demonstrate the relationship created between the Imam Ali mausoleum, (considered as the central core of the city, and who kept these provisions since 1032H / 1623) and the rest of the city by the religious and civil monuments such as masques, schools and many other monuments. Through this thesis, we will present this architecture in its current state and in its urban, social and historical context
6
Williams, Ian G. "Imam Ali in Twelver-Shi'ite and Barelwi (Ahl i Sunnat wa jama'at) traditions of Islam : an investigation into perceptions of sainthood, martyrdom and prophethood within Shi'ite and Barelwi Islam, and the way in which these concepts are used and understood by religious leaders of these traditions resident in the UK". Thesis, University of Derby, 2000. http://hdl.handle.net/10545/218257.
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In Sunni estimation, `Ali ibn Abu Talib is one of the four Rashidun Khilafat 'Rightly Guided Caliphs' who succeeded the Prophet. In Shia understanding `Ali was duly designated as his immediate successor by Muhammad. The varying understandings of `Ali are examined in four roles: as Wali [friend of God], as Imam [Leader], as Shadid [Martyr for God], and as Bab [Gateway to Spiritual Knowledge]. In the thesis `Ali ibn Abu Talib is examined as the bearer of many attributes some descriptive with others of a more esoteric nature. A significant term ascribed to `Ali is wali [friend/saint] of God. This is included in the distinctive three tenet Shi'a shahadah. The term and title Imam is used both for the Prayer Leader of a Muslim community and within the Shi'a tradition for the legitimate ruler of the wider ummäh. The concept of the Imam is examined for Shi'a understandings and the comparable idea of qutb pole, within Sufi influenced Sunnism such as the AN i- Sunnat wa jama'at. Within the Shi'a tradition there is a profound awareness of shahid martyrdom for Imam `Ali, and the majority of the succeeding Imams. This consciousness centres in particular on the death of his youngest son, Imam Husayn as commemorated in the month of Muharram and the 121hd ay - AshuraAli is acknowledged by both Shi'a and Sunni Sufi traditions as a key figure in the transmission of esoteric knowledge. A majority of Sufi streams trace their sources of spiritual knowledge to `Ali. A comparison is made between the respective understandings of `Ali's role in the Twelver Shi'a and Sufi expressions. With the development of British colonial rule in nineteenth century India, Muslim traditions found themselves in a new political and religious context as a minority. Movements emerged to create fresh Muslim identities by which to address this situation. Drawing upon a scholarly past tradition, Ahmad Raza Khan led the AN 1-Sunnat movement alongside other Sunni groups and the Shi'a tradition. Within British India, Muslim groups found themselves in rivalry and competition with each other for adherents and to some extent in rivalry with Christian missionaries and Hindu revivalists. Amongst the symbols used in the intra-faith conflict were the Prophet, `Ali and their family. An examination is made of the process by which religious ideas concerning `Ali have been transferred by the migration of Muslim groups from South Asia into the British context. Rivalry between Ah! i-Sunnat wa jama'at and Shi'a groups has continued in their use of `Ali as a symbol of their respective theological emphases. Critical reading of texts in English and English translation relating to the evolution of understandings of devotion to `Ali ibn Abu Talib amongst Twelver Shi'a and Ahl i-Sunnat traditions in the UK is addressedExamination follows of essential elements of devotion accorded to Imam `Ali and to the Prophet Muhammad, and the extent to which each mode of devotion has influenced the other. Parallels are examined between the two traditions regarding the sources of their respective understandings of `Ali ibn Abu Talib. Conclusions are offered from fieldwork and textual study in discussing possible common derivations of these models of devotion and understandings
7
Buyukkara, Mehmet Ali. "The Imami Shi'i movement in the time of Musa al-Kazim and Ali al-Rida". Thesis, University of Edinburgh, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.537908.
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Wardrop, S. F. "The lives of the Imams, Muhammad al-Jawad and Ali al-Hadi and the development of the Shi-ite organisation". Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234013.
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El-Karanshawy, Samer. "The day the Imām was killed : mourning sermons, politics, history and the struggle for Lebanese Shī'īsm". Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669871.
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Abdulghanī, Eman Al. "A critical edition of (a section of) Kitab Sharh Musnad Abi Dawud by Al-Imam Badr Al-Din Al-Ayni Al-Hanafi". Thesis, University of Leeds, 2002. http://etheses.whiterose.ac.uk/561/.
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The attention of scholars towards the protection of the Sunna, as a second primary source in Islamic law, started from the early centuries. Among those scholars was Abu Dawud, who was concerned in collecting the hidiths that discussed the Prophet's Sunan,in a book which he named Sunan Abi Dawud. The value of this book among Hadith books led scholars such as Alc-Ayni to write commentaries on it, to create a body of in-depth organised discussions of Fiqh rules. This thesis discusses part of Al-Aynis Sharh on Sunan Abi Dawud regarding the rules on specific kinds of voluntary prayers, namely, voluntary prayers after obligatory prayer, Duha prayer, Tasbih prayer,and night prayer. A detailed discussion of the different opinions of the scholars, especially the four main Islamic schools of law, is presented, with each school's evidences, and the scholars' attempts to reconcile conflicting Hadiths are also considered. Explanatory notes are given on the scholars and places mentioned in the manuscript, as well as difficult vocabulary. A full account is given of the documentation of each hadith in the manuscript. Al-Aynis manuscript is set in its historical and cultural context in an introductory section on the author's life and the era in which he lives, the Mamlukiepoch. Al-'Ayni' lived at the time of the Mamluki rule over Egypt, in which scholars were respected and honoured. The Mamluki facilitated scholarship by offering endowments, and building institutes of learning, so that cultural life flourished. Set against this, however, was a political background of widespread corruption, in which bribery was commonplace. Al-Ayni's life and the effect of the characteristics of his epoch on his writings are discussed with an analysis of the style he adopted in writing his commentary, and the academic value of his manuscript. Devotion to a single school of law was common in the Mamluki epoch. Al-Ayni followed the Hanafi school of law and in his Sharh his fanatical adherence to the opinions of his school are evident. Nevertheless, his thorough, systematic approach to his commentary,and comprehensive coverage of historical, biographical,linguistic and juristic matters, make this work an important contribution to the Fiqh literature, which had a profound effect on subsequent scholarship.
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Almisbah, Abdulghani Jaafar. "Investigating the adoption of Interactive Complex Intervention Model (ICIM) aiming at reforming the Bahrain governmental performance as an example of Islamic contexts". Thesis, Brunel University, 2017. http://bura.brunel.ac.uk/handle/2438/15838.
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There is a consensus within the United Nations (UN), as well as various governmental entities, politicians, individuals, scholars, and academic communities, on the need to reform governmental performances. However, there is no unanimity among them pertaining to a specific reforming model that is valid for all contexts worldwide. Accordingly, many performance management processes and practical techniques have been put into practice, which aim at improving governmental institutions' performance. Hence, the purpose of this research is to develop, by studying the public health services that are provided by the government, an effective model, with the aim of improving governmental performance in the context of Bahrain. With regard to originality and values, the research discerns that among the many factors affecting governmental entities' performance, there are two dominant contextual factors, i.e. the sociocultural and political forces, both of which synergise with the so-called United Nations Development Programme (UNDP) Good Governance Approach. The study develops a new perspective on the Interactive Complex Intervention Model (ICIM), stemming from the Grounded Theory (GT) and Normalisation Process Theory/Model (NPT/M), as disclosed in practical terms by the outcomes of the data gathered and its analysis. In fact, although those elements influence all other factors, there are interactive correlative impacts among all factors. Despite these outcomes, the data obtained from the research cannot be generalised, as they are derived from the local context of Bahrain; certainly until now, they can allow other similar contexts in particular to implement the insights reported in this study. It is important to note that the most influencing factor enabling this research, which aims to develop the ICIM for reforming governmental entities' performance in Bahrain, is the salient points raised in Imam Ali's famous consultative letter to the Governor of Egypt, Malik Ashtar, which he wrote while he was the Caliph, as scholars regard this letter as a basic guide for the Islamic administration and the UNDP Good Governance Approach. Regarding the practical implications, the research has attempted to empirically understand the role of the aforementioned primary contributing forces, that are regarded as the critical prerequisite - the first step that allows the governments' decision makers, based on the underlying knowledge involved in the work, to forthwith provide them with several contextual practical insights towards adopting the ICIM in order to enhance and reform the government entities' performance.
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Ḥasan, Jamāl al-Dīn Būqalī. "Imām Ibn Yūsuf al-Sanūsī wa- ʻilm al-Tawḥīd". al-Jazāʼir : al-Muʼassasah al-Waṭanīyah lil-Kitāb, 1985. http://catalog.hathitrust.org/api/volumes/oclc/18084984.html.
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Maghribī, ʻAli ʻAbd al-Fattāḥ. "Imām ahl al-sunnah wa-al-jamā ʻah Abū Manṣūr al-Māturīdī". [Cairo] #, 1985. http://catalog.hathitrust.org/api/volumes/oclc/23646700.html.
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Amouzandeh, Ali [Verfasser] y Eckart [Akademischer Betreuer] Altenmüller. "Pathophysiologie des Schreibkrampfs : explorative Studie zu Aufgabenspezifität und nicht-motorischen Symptomen / Ali Amouzandeh ; Akademischer Betreuer: Eckart Altenmüller ; Institut für Musikphysiologie und Musikermedizin (IMMM) der Hochschule für Musik, Theater und Medien Hannover". Hannover : Bibliothek der Medizinischen Hochschule Hannover, 2018. http://d-nb.info/1173463755/34.
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Okatan, Ibrahim Taner. "Joy and happiness in education and spirituality: Teachings of Imam, Sheikh Iskender Ali Mihr". 2010. https://scholarworks.umass.edu/dissertations/AAI3427562.
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The purpose of this study was to bring more clarification to the concepts of spirituality and happiness, their meaning, attainability, and position in the field of Multicultural Education. In general, people think they will find joy and happiness if they graduate from a post-secondary educational institution with an undergraduate or graduate degree, find a good work environment, position, salary, living standards, status, etc. Yet, in the real world there may be a different way to find genuine happiness and joy which is fair, simple, easy and equal for all human beings even those who cannot afford higher levels of education. In order to present the data, the study discussed the life, philosophy and teachings of Imam Sheikh Iskender Ali Mihr, president of Mihr Foundation in Turkey, International Mihr Foundation in the United States and University of Allah in Virginia, and utterly an Ottoman. The review of literature was also included to assist the readers to grasp the different perspectives of the subject matter. Education should be inclusive and equal for all and so should joy and happiness! In today's world where diversity is the key factor for almost every community, it is important for educators (teachers/instructors/administrators) to know what shapes students' lives. This study encompassed the idea that only educating our students' minds and bodies is not enough, and without spirituality the education is not complete. As Pamela Leigh (1997) stated, "...acknowledging that people come to work with more than their bodies and minds, they bring individual talents and unique spirits" (p. 26). Students also come with their unique spirits and we should take them as a whole and value them with all the qualities they possess. Nurturing their spirit should be part of our school system. No matter if they believe in God or not, educators should be ready to address the aspect of spirituality and religion. The research was to bring a greater understanding to questions such as how we can better accommodate students' different spiritual beliefs, what the pros and cons are of bringing them together or keeping them separate. In order to answer these questions in a fashionable manner, we need to know "how much the spiritual beliefs of these students shape their cultures and their lives." In a greater context, the questions like; what we really know about 'true' Islam as one of the fastest growing beliefs in the U.S., is it any different than other beliefs or is it the same, is there a way to eradicate the Islam-phobia that occurred after the 9/11 attack, what was the Ottoman Islamic model, were also answered. As educators, how do we cope with students who hear voices and start shooting around in a schoolyard, or students who binge drink or get suicidal? Even more importantly, how do we help the remaining population live a healthy and happy life without thinking of ending their own or others' lives, as these examples turn out to be a daily life for us all! The remainder of this study looked at the "neutrality" of the school systems in the United States. Should educators stay neutral or not will be each individual's decision to make.