Auswahl der wissenschaftlichen Literatur zum Thema „L’Islam classique“
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Zeitschriftenartikel zum Thema "L’Islam classique"
Amor, Samia. „Le dialogue islamo-chrétien au Québec : quelques signes d’espérance“. Thème 19, Nr. 2 (01.05.2014): 137–50. http://dx.doi.org/10.7202/1024731ar.
Der volle Inhalt der QuelleSoravia, Bruna. „LES MANUELS À L’USAGE DES FONCTIONNAIRES DE L’ADMINISTRATION ( ADAB AL - K À TIB ) DANS L’ISLAM CLASSIQUE“. Arabica 52, Nr. 3 (2005): 417–36. http://dx.doi.org/10.1163/1570058054191842.
Der volle Inhalt der QuelleDudoignon, Stéphane A. „Fragments de gnose musulmane soviétique“. Journal of Sufi Studies 10, Nr. 1-2 (14.12.2021): 197–214. http://dx.doi.org/10.1163/22105956-12341331.
Der volle Inhalt der QuelleAkbar, Ali. „A Contemporary Muslim Scholar’s Approach to Revelation: Moḥammad Moǧtahed Šabestarī’s Reform Project“. Arabica 63, Nr. 6 (18.11.2016): 656–80. http://dx.doi.org/10.1163/15700585-12341420.
Der volle Inhalt der QuelleLaugrand, Frédéric. „Conversion“. Anthropen, 2018. http://dx.doi.org/10.17184/eac.anthropen.073.
Der volle Inhalt der QuelleAuffray, Danièle. „Le prince Babur et le pouvoir des mots“. Slovo The autobiographical..., Beyond the steppes of Central... (06.04.2017). http://dx.doi.org/10.46298/slovo.2017.3250.
Der volle Inhalt der QuelleVinclair, Pierre. „« Ton islam ». Le dialogue avec le monde arabo‑musulman de la Renaissance à nos jours“. Acta Mars 2018 19, Nr. 3 (02.03.2018). http://dx.doi.org/10.58282/acta.10801.
Der volle Inhalt der QuelleDissertationen zum Thema "L’Islam classique"
Amar, Mourtala. „Le politique et le théologique aux premiers temps de l'islam (656-750 E.C.) : la querelle qui opposait la Murğiʾa et la Qadariyya sur le libre arbitre et la prédestination divine“. Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0038.
Der volle Inhalt der QuelleThis PhD dissertation studies the quarrel between two Muslim theological-politicalfactions, namely the Murǧiʾa and the Qadariyya, over the issues of free will and divinepredestination. The Qadarites held that man is solely responsible for his actions; for them,anyone, including the caliph, who committed a cardinal sin automatically was loosing his faith.Consequently, he must either repent or be executed. The murǧiʾites, for their part, defended theidea that the actions of individuals should be referred to the judgment of God, who, the only Onecapable of judging the secrets of men. For this school of thought, faith is in no way linked tobehaviour, given that man's actions are dictated by God from all eternity, according to the thesisof divine predestination. This position prompted some medieval scholars, as well as somemodern researchers, to assert that the murǧiʾites supported the Ummayyad caliphs. According tothese scholars, the murǧiʾites' argument was that the legitimacy of the Umayyad caliphs, whosepower came under divine decree, should not be questioned and therefore absolute obedience wasdue to them, by going against divine predestination.This work attempts to understand whether theologians got involved in politics in the nameof an intrinsic relationship with the theological, or whether politicians have resorted to thereligious to legitimize their power. To do this, we have re-evaluated the principles of murǧiʾitedoctrine by studying its various branches, in order to determine the type of relationship each ofthem maintained with the Umayyad caliphs. In facts, the various revolts led by the murğiʾitesagainst the ruling dynasty contradict the idea of an alliance between the two parties. Furthermore,the involvement of non-Arab Muslims, known as mawālī, in this theological quarrel, with thesupported of the murğiʾites, requesting political and social equality deserves to be analyzed. Forthis reason, we attempt to understand why and how the social and political demands of themawālī were finely intertwined with the theological debates and issues of that time.Analysis of the status and notion of Ḫalīfat Allāh (caliph of God) is essential, as it helpsus understand whether the Umayyads referred to the term Ḫalīfa mentioned in the Qur'an becausethey considered their power sacred or not. Did the Umayyads exploit theological issues forpolitical ends to legitimize their power? How did the religious dimension justify political actions,6and how the political decisions oriented the religious dogma? Did the Umayyads’ recourse toreligion hinder the development of rational political thought?To answer these questions, we have used sources rarely used until now by researchersworking on this ancient period, namely Arabic poetry and epistolary correspondence betweenscholars and the Umayyad caliphs. The use of Arabic poetry and prose is necessary, as it enablesus to confirm or refute the information given by Muslim historiographers whose works post-datethe period under consideration
Buchteile zum Thema "L’Islam classique"
Laghmani, Slim. „Synopsis: l’Islam classique“. In Islam et droit international, 152–53. Brill | Nijhoff, 2023. http://dx.doi.org/10.1163/9789004678514_006.
Der volle Inhalt der QuellePicaudou, Nadine. „15. Justice et politique dans l’Islam classique“. In Hommes et sociétés, 205–24. Karthala, 2011. http://dx.doi.org/10.3917/kart.avon.2011.01.0205.
Der volle Inhalt der QuelleAbbès, Makram. „La mer à l’âge classique de l’Islam : perceptions et représentations“. In La mer dans la culture italienne, 373–86. Presses universitaires de Paris Nanterre, 2009. http://dx.doi.org/10.4000/books.pupo.26545.
Der volle Inhalt der QuelleArfa Mensia, Mokdad. „12 Deux grandes théories sur mutashābih al-Qurʾān dans l’Islam classique: Ibn Taymiyyah et Ibn Khaldūn“. In Qurʾānic Studies, 177–202. De Gruyter, 2023. http://dx.doi.org/10.1515/9783111051567-013.
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