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Dissertations / Theses on the topic 'Hadith'
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Ibn, al-ʻIrāqī Aḥmad ibn ʻAbd al-Raḥīm Barr ʻAbd al-Raḥmān ʻAbd al-Ḥamīd. "Kitāb al-Mustafād min mubhamāt al-matn wa-al-isnād." al-Manṣūrah : Dār al-Wafāʼ lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 1994. http://books.google.com/books?id=U1AxAAAAMAAJ.
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Sharābī, Kamāl al-Dīn ʻAbd al-Ghanī al-Mursī. "Asānīd al-Ḥadīth al-Nabawī fī ḍawʼ nuẓum al-maʻlūmāt al-muʻāṣirah." [Alexandria, Egypt] : Dār al-Maʻrifah al-Jāmiʻīyah, 1995. http://books.google.com/books?id=CN-7AAAAIAAJ.
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Ghani, Usman. "Abu Hurayra : a narrator of Hadith revisited." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/4362.
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The task of preserving the Hadith was undertaken, according to the classical Muslim view, by the Companions of the Prophet Muhammad and, thereafter, the Tabicun (Successors), and then from generation to generation. Thus, we find this great amount of Hadith in front of us today. From amongst these Hadith we find as it is alleged a great proportion narrated by the Companion Abu Hurayra (d.57/58/59AH/681/682/683CE). He has narrated various kinds of narration, from those on creed to those on the ethics of Islam. However, his narrations have been looked upon with certain scepticism and criticism, as has his own personality, in both Classical Hadith scholarship and Modern Hadith scholarship. This research, entitled: ‘Abu Hurayra’ a Narrator of Hadith Revisited: An Examination into the Dichotomous Representations of an Important Figure in Hadith with special reference to Classical Islamic modes of Criticism, will discuss specifically Abu Hurayra the Companion of the Prophet Muhammad and his alleged status as a prolific narrator of the Hadith. The aim of this study is to highlight how Abu Hurayra is depicted and perceived by both Classical Hadith Scholarship and Modern Hadith Scholarship. Furthermore, the central argument of this thesis is that the charge of Abu Hurayra being a Mukthir (a prolifically active narrator who embellished his reports) is unfair for the simple reason that those traditions he uniquely transmits are rather small in number. Most of the other traditions with which his name is associated have concomitant and parallel isnads (Chains of Narration). This study therefore sets out to critically examine and analyse the life and narrations of Abu Hurayra in view of the academic debates on the wider issues of the authenticity of the sources and how they affect the arguments put forward by this research.
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Ḥasan, Ḥusayn al-Ḥājj. "Naqd al-Ḥadīth fī ʻilm al-riwāyah wa-ʻilm al-dirāyah." Bayrūt, Lubnān : Muʼassasat al-Wafāʼ, 1985. http://catalog.hathitrust.org/api/volumes/oclc/16929382.html.
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Tirmidhī, Muḥammad ibn ʻĪsá Muṣṭafá Ḥamzah Dīb. "ʻIlal al-Tirmidhī al-kabīr." ʻAmmān, al-Urdun : Maktabat al-Aqṣá, 1986. http://catalog.hathitrust.org/api/volumes/oclc/34545156.html.
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Ibn, Saʻd Muḥammad Salmī Muḥammad ibn Ṣāmil al-ʻAlyānī. "al-Ṭabaqāt al-kubrá." al-Ṭāʼif : Maktabat al-Ṣiddīq, 1993. http://books.google.com/books?id=kW8xAAAAMAAJ.
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Maloush, T. A. H. "Early Hadith literature & theory of Ignaz Goldshir." Thesis, University of Edinburgh, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492536.
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This thesis focuses on the study and analysis of three main issues: 1. The role of the Qur'an in the establishment of the Sunnah, and the affirmation of its status and the importance of acting in accordance with it. 2. The role of the Prophet in the propagation and preservation of the Sunnah. 3. The main evidence that is cited by Goldziher in support of his theory of the fabrication of Hadlth during the Umayyad period. The thesis consists of an introduction, two parts and a conclusion. The introduction describes the motivation for choosing the above issues as the subject of the research and demonstrates the method followed. Part One deals with the role of the Qur'an and the Prophet in relation to the Sunnah and contains two chapters. In Chapter 1, attention is given to two issues: The clarification of the Qur'än's urgent requirement for the Sunnah from the revelation of the first verses onwards; and an examination of the Qur'än's detailed explanation of the importance of the Sunnah and of acting according to it. This chapter consists of six sections and a conclusion. Chapter 2 aims to present and discuss the various roles that were performed by the Prophet in the preservation and propagation of his Sunnah. This chapter consists of eight sections and a conclusion. Part Two, which constitutes the main part of the study, undertakes a rigorous study of Goldziher's main evidence regarding his theory of the fabrication of Hadith during the Umayyad period. It consists of an introduction, five chapters and a conclusion. In the introduction, we give a general overview of Goldziher's theory regarding the fabrication of Hadith in the Umayyad period. Chapter 3 contains an analysis of the evidence he cites in support of his claim that the Companions fabricated Iladith, and consists of five sections. Chapter 4 attempts an analysis of the evidence he cites in support of his claim that various `pious scholars' fabricated Hadith during the Umayyads' rule, and consists of seven sections. Chapter 5 contains an analysis of his evidence regarding the Umayyads' fabrication of Hadith, and consists of five sections. Chapter 6 contains an analysis of his evidence regarding the fabrication of Hadith by various theologians and consists of four sections. Chapter 7 contains a demonstration of the impact of Goldziher's opinions on subsequent studies. Finally, the Conclusion summarises the findings of the study.
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Dāraquṭnī, ʻAlī ibn ʻUmar Ibn ʻAbd al-Qādir Muwaffaq ibn ʻAbd Allāh. "al-Muʼtalif wa-al-mukhtalif." Bayrūt, Lubnān : Dār al-Gharb al-Islāmī, 1986. http://catalog.hathitrust.org/api/volumes/oclc/19226313.html.
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Stehly, Ralph. "Le Ṣaḥīḥ de Bukhārî : texte avec versions parallèles, traduction et commentaire des hadiths 1 à 25 : contribution à l'étude du hadith." Bordeaux 3, 1995. http://www.theses.fr/1995BOR30019.
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Il s'agit d'une presentation critique des 25 premiers hadiths du sahih de bukhari. Pour chaque hadith sont indiques. 1) le texte arabe divise en versets 2) la synopse verset par verset des versions paralleles dans les six livres canoniques et dans le musnad d'ahmad b. Hanbal. 3) la traduction francaise annotee. Suivent plusieurs niveaux de commentaire. Le commentaire personnel se fonde sur la logique interne de bukhari et sur les elements qu l'on peut tirer de la comparaison des diverses versions, en dehors de la comprehension traditionnelle du texte par les exegetes musulmans de l'epoque classique. Cette derniere est fournie sous la forme d'un apercu des opinions de qastallani et de asqalani. Un eclairage d'histoire comparee des religions est donne pour le hadiths qui s'y pretentThis work is a critical presentation of the 25 first hadiths of al-bukhari's sahih. For each hadith we give. 1)the arabic text divided into verses 2) the verse by verse synopsis of the parallel versions found in the six canonical bokks and ahmad b. Hanbal's musnad. 3) the french translation with footnotes. Several levels of commentary follow. Our personnal commentaryis based on al0bulhari's internal logic which can be drawn from the comparison between the different versions and on the history of religions, outside the frame of the traditionnal understnading by classical muslim commentators. This understanding in given through the example of qastallani's and asqalani's commentaries
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Helali, Müller Asma. "Etude sur la tradition prophétique : la question de l'authenticité du I/VIIème au VI/XIIème siècle." Paris, EPHE, 2004. http://www.theses.fr/2004EPHE5049.
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Le présent travail se propose d’étudier la théorie de l’authenticité de la tradition prophétique en Islam et le processus de son évolution d’une forme non-systématique à une forme théorique complexe. C’est les prémices de ce processus, son évolution jusqu’à sa maturité, ses principaux enjeux, et ses résultats que nous avons essayé de comprendre. Nous avons observé l’amorce de la théorie de l’authenticité dans les sources de l’Islam primitif. Nous avons examiné ensuite les principaux textes théoriques de la science du hadith et nous avons élaboré, à partir de là, la structure vivante de la théorie de l’authenticité, celle-ci se compose d’une théorie de la connaissance du hadith authentique et d’une théorie de la transmission. L’histoire de la transmission du corpus « authentique » et « apocryphe » nous a permit d’établir que la différence entre les deux corpus est palpable au niveau du concept théorique et pas au niveau de l’histoire de la transmission. Les deux corpus sont transmis dans la société musulmane des six premiers siècles et ont la même fonction de légitimation. Ceci nous amène à penser que la théorie de l’authenticité désigne un système de pensée souple, qu’authenticité n’est pas véritéThis study aims to examine the nature of authenticity in the Islamic prophetic tradition; its evolution and eventual development into a complex theoretical structure. The very premises of this process and their implications have received special attention. It’s possible to observe the initial formation of the theory of authenticity in sources of early Islam. The second part of this thesis is devoted to the investigation of the theory of authenticity in the science of hadith. The dynamic structure of the theory has been elaborated on this basis and is composed of a theory of knowledge of authentic hadith and a theory of transmission. History of the transmission of “authentic” and “apocryphal” texts has enabled us to establish that the difference between these two corpuses is discernable at the conceptual level. These corpuses are transmitted in Moslem society during the first six centuries and share the same function, namely of legitimation. This leads us to believe that the theory of authenticity designates a flexible system of thought. Authenticity is not truth
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Al-Busaidi, Saleh Ahmed. "The effect of doctrinal conflict on the science of Hadith." Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/24231.
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This thesis is an analysis of the effect of Islamic doctrinal conflict on the science of Hadith. Part 1 describes how doctrinal conflict began among the Muslims in the early years after the death of Prophet Muhammad. The conflict grew rapidly to affect the lives and history of the Muslims, who became divided into different doctrines and groups, each with its own view on politics, aqidah and fiqh. It includes a short description of each of the well-known doctrines covering politics, aqidah and fiqh (its founder, origins and famous promoters). Part 2 concentrates on the effect of doctrinal conflict on Muslims in their narration of hadiths. A comparison is made of the narrations by several scholars of Islam to investigate the extent to which each scholar accepted the narrations and narrators promoted by other scholars. It also determines the effect of doctrinal conflict on the forgery of hadity to support a particular opinion and to glorify or disparage an individual or group. Part 3 examines the term “narration of the heretic” (riwāyat al-mubtadi’), that is, each scholar regarding the others as heretics. To this end, the views of various scholars of Islam are analysed to determine their differences and their effect on Muslims in the science of Hadith with regard to the “narration of the heretic”. Therefore, it investigates how the different views held by scholars of the “narration of the heretic” affects the judgement of hadiths. Part 4 consists of a comparative study of a group of narrations that have been subjected to widely differing interpretations by Muslims. The fields chosen for this study are Virtues (al-Manaqib), the Faith (al-‘aqidah) and Jurisprudence (al-fiqh).
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Al-Humaid, Munir Khalid. "The Similitudes of the Qur'an and Hadith : A comparative study." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497343.
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Nor, Mohamad Roslan Mohamad. "The significance of Islamicjerusalem in Islam : Quranic and Hadith perspectives." Thesis, University of Aberdeen, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.424917.
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This study is concerned with the significance of Islamicjerusalem to Islam and Muslims. It is an attempt to establish and develop a new framework based on evidences and academic debate concerning Islamicjerusalem from the Qur’ān and Hadīth perspectives. The study seeks to investigate evidences from these two core sources in Islam and thus discuss the significance of the region from these two main perspectives. Indeed, historical evidences have an important role in dealing with Islamicjerusalem, and therefore are greatly utilised in discussing this topic. The manifestation of the study can be from two main points: firstly, it deals with the Quranic verses and a number of Ahadīth that imply the meaning and necessitate reference to Islamicjerusalem. Secondly, it shows why Islamicjerusalem is intrinsically important and so central to Muslims belief, mind and heart. From these evidences, this study has taken a thematical approach in dividing the topics. Most importantly, this study discusses the new terminology for a new concept, which is Islamicjerusalem. This terminology has attracted a number of young scholars to engage in debates concerning the definition and the meaning of Islamicjerusalem. This study then furthers the discussion on Islamicjerusalem as the centre of barakah, the land of hope, the land of the Night Journey and Ascension, the land of the prophets and the future status of the region from Quranic and Hadīth perspectives. To reiterate, this study explores the Quranic and Hadīth references which are the core foundation of Muslims perspectives on Islamicjerusalem, and therefore, endeavours to present a new theoretical and conceptual framework in order to understand the Muslims concern towards Islamicjerusalem.
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Harpci, Fatih. "Muhammad Speaking of the Messiah: Jesus in the Hadith Tradition." Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/223278.
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ReligionPh.D.
Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non- Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā. While several non-eschatological references to Jesus appear the Hadīth and will be referenced, the dissertation focuses especially on Prophet Muhammad’s statements concerning ‘Īsā’s parousia (return to earth) and his messianic roles toward the End Times. It is anticipated that the work will contribute to further studies about correlations of ‘Īsā and Muhammad in Islamic and Christian theology, as well as to interreligious examinations of the Hadīth traditions.
Temple University--Theses
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Bednarkiewicz, Maroussia. "Summoning the believers as the Christians did? : religious differentiation in Muslim sources until the third/ninth century." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:0e98bd5c-3d6d-4530-b372-95780de2af86.
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The Muslim tradition tells us that when Muslims migrated to Medina and their number increased, they felt the need for an efficient means to convoke the community for the daily prayers. Jews and Christians both had well-established summoning rituals involving different instruments, that Muslims considered adopting. They eventually developed a distinct, simple ritual consisting of a small set of chanted formulæ, which became known as the adhān, the Islamic call to prayer. This is the narrative thread that we find in all major Sunnī collections of aḥādīth - reported sayings of Muḥammad and his companions - which recount the introduction of the adhān. The present work postulates that this thread or 'proto-narrative' was used by several narrators, transmitters, and collectors until the third/ninth century who modified it and added new elements in order to settle political and religious controversies of their times. This proto-narrative is outlined in the main chapter (chap. 3), which highlights how it was modified and why, using close textual analysis of both Sunnī and Shī'ī texts with data-dense graphs of relations, locations, and times produced via network visualisation tools. Five major Sunnī legal treaties from the second/eighth century onwards were also scrutinised (chap. 4) to better understand the general context in which the aḥādīth about the introduction of the adhān were being circulated and confirm the results obtained through the textual analysis. The conclusions reveal specific mechanisms used in the formation and transmission of aḥādīth. In the case of the adhān, aḥādīth represent half of a 'conversation' between people, students, or rulers on one side, asking questions about the origins and the right form of the call to prayer, and on the other side, scholars or jurists who answer with adapted narratives. Only the latter was preserved, yet the present thesis shows that it is often possible to reconstruct, to a certain extent, the former part of this 'conversation'.
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Guenther, Alan M. "The Hadith in Christian-Muslim discourse in British India, 1857-1888." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0005/MQ43881.pdf.
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Abdelrahman, Essam. "The influence of Hadith on the architecture of early congregational mosques." Thesis, University of Leeds, 2010. http://etheses.whiterose.ac.uk/1696/.
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This study weighs up the influence of ḤadÄ«th, "Traditions of Prophet Muḥammadâ, on the architecture of the major congregational mosques which were built from the rise of Islam in 1/622 to the end of the Umayyad period in 132/750. The thesis is divided into eight chapters. The first is an introduction which deals with: the reasons behind underestimating the role of ḤadÄ«th in shaping mosque architecture, the main questions of the study, and the approaches and methodologies applied to deal with these questions. The second chapter discusses the historiographical problems of ḤadÄ«th and early Arabo-Islamic sources. The third examines the nature and functions of the sizable hypaethral building which was erected by the Prophet and which we believe was a mosque and not simply an abode for the Prophet and his family. The fourth chapter deals with the history and form of this structure, which represents, by definition, an embodiment of ḤadÄ«th regarding mosques. The fifth chapter, however, asks whether there was an "orthodoxâ form of mosque according to ḤadÄ«th. It also tries to explore the features of such a form. The sixth and seventh chapters investigate whether and how ḤadÄ«th influenced the architectural evolution of the mosques which were built under the Rightly-guided Caliphs and those built by the Umayyads, respectively. Chapter eight is an epilogue that summarizes the findings of the study.
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Saad, Salma. "The legal and social status of women in the Hadith literature." Thesis, University of Leeds, 1990. http://etheses.whiterose.ac.uk/508/.
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This thesis covers the status of, and attitude to, the woman in Islam, as reflected by the literature of the Hadith. All previous works which have dealt with the status of the woman in Islam have attempted to cover vast areas and aspect ranging from the pre-Islamic era to our present time. However, no single work has ever been devoted to the position of woman as depicted in Muslim tradition. Since the amount of material collected is so vast, it seems to the author that even a general survey of the status of woman from pre-Isalmic times to our present day, is beyond the scope of this research, especially that this subject has already been discussed by many scholars. The literature of the hadith, however, has never been the sole corpus for this subject and hence is the major source for the present research. The status of women is examined in this work following the different "stages" in the life of the woman. Hence the following aspects have been considered; a. the baby girl b. the young girl c. the married woman and the mother d. the divorced woman e. the widow f. the slave woman. The six major books of Hadiths, and the books of Sunni, contain an enormous number of references to woman noted by the Prophet and his companions. These references usually refer to the status and legal position of women from birth to death, mainly based on actual facts which were brought to the attention of the Prophet. In order to collect all the relevant references; all six books of the Hadith, were carefully examined, registered and classified. In addition, all relevant works available were read so that a sound background for the research can be established. Experts in the field of Islamic law were consulted on various aspect of this topic and were also to lesser extent relied on traditions and customs known to the author and her family. Having dealt with a most sensitive subject which has been neglected up till now. The author aware of the incompleteness of this work, nevertheless, the author feel that the amount of materials examined and methods of analysis which were employed should give the reader on authentic insight into the life and position of the Muslim woman as depicted in the Hadith.
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Akkari, Karim. "Langue légitime ou légitimation du discours : étude comparative sur le rapport des grammairiens avec les différents corpus d'énoncés de l'arabe normatif." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAC031.
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Cette thèse s’intéresse au corpus d’énoncés reconnu légitime pour asseoir un parler dit « normatif ». L’engouement pour la langue des Arabes et son apprentissage s’est fait - depuis la propagation de l’Islam - de plus en plus fort. L’arabe devient alors objet d’étude. Très tôt, à une époque encore discutée, s’organise une grande collecte des éléments constitutifs de ce qui allait servir de base à l’établissement des codes linguistiques de la langue arabe. En parallèle, s’effectue également une autre collecte : celle des récits sur les dits et faits du Prophète Muḥammad, composant le corpus du Hadith (ou de la Tradition dans une plus large mesure). Ainsi, le Hadith est-il incontestablement devenu une des sources les plus importantes, presque incontournable dans les sciences arabo-islamiques. À la mesure de la place qu’il occupe dans beaucoup de disciplines, on aurait pu s’attendre à ce qu’il ait une légitimité prépondérante dans le domaine de la grammaire arabe mais il n’en est pas ainsi. Contre toute attente, le Hadith semble n’arriver qu’à une place subalterne. Le grammairien, qui tient un discours ou une discussion sur la langue, se base sur un corpus d’énoncés reconnu légitime pour asseoir des règles grammaticales et celui-ci regroupe essentiellement le Coran et les propos arabes (poésie et prose anciennes). Dans le discours grammatical, le Hadith n’est peut-être pas absent, mais il voit sa légitimité extrêmement discutée. Nous avons essayé d’éclaircir ce point en inscrivant cette polémique dans un questionnement plus global. Nous nous sommes intéressé à l’étude du rapport entre la légitimité de la langue et les différents corpus qui forment son assise. Quels ont été les critères d’inclusion et d’exclusion entrant en compte pour la constitution de ce corpus ? Quel outil représentait chacun des textes (Coran, Hadith et Kalam al-ˁArab) pour le grammairien ? Au-delà des assertions, nous avons observé l’attitude du grammairien avec ces différents textes prenant soin de mettre en exergue à la fois les particularités mais aussi les points communs de ces sourcesThis thesis deals with the corpus of statements recognized as legitimate in order to establish a so-called "normative" speech. The enthusiasm for the Arabic language and its study became increasingly strong with the spread of Islam. Arabic becomes an object of study. Very early on, at a time still being discussed, a large collection of elements constituting what would serve as a basis for the establishment of the linguistic codes of the Arabic language was organized. At the same time, there is also another collection: that of the narratives on the said and the facts of the Prophet Muḥammad, composing the corpus of Hadith (or Tradition to a greater extent). Thus, the Hadith has undoubtedly become one of the most important sources, almost impossible to circumvent in the Arab-Islamic sciences. Given the major role it plays in many disciplines, one might have expected it to have a preponderant legitimacy in the field of Arabic grammar, but this is not so. Against all expectations, the Hadith seems to arrive only at a subordinate place. The grammarian, who holds a discourse or a discussion on the language, bases himself on a corpus of statements recognized as legitimate in order to establish grammatical rules. This corpus essentially groups together the Quran and the words of the Arabs (ancient poetry and prose). In grammatical discourse, the Hadith may not be absent, but its legitimacy is extremely debated. We have tried to clarify this by putting this polemic into a more global questioning. We are interested in studying the relationship between the legitimacy of the language and the different corpuses that form its foundation. What were the inclusion and exclusion criteria for the constitution of this corpus? What tool did each of the texts (Qur'an, Hadith and Kalam al-ˁArab) represent for the grammarian? Beyond the assertions, we have observed the attitude of the grammarian toward these different texts taking care to highlight both the peculiarities but also the common points of these sources
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Yarrington, Matthew D. "Lived Islam in Bangladesh : contemporary religious discourse between Ahl-i-Hadith, 'Hanafis' and authoritative texts, with special reference to al-barzakh." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/5690.
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Contemporary north-west Bangladesh is the scene of a religious contest between the self-described 'Hanafis‘, who include various expressions of Islamic faith and practice, and Salafi reformist groups known as Ahl-i-Hadith. Occasionally labelled 'Wahhabis‘ due to their affinity with the doctrine from Arabia, the Ahl-i-Hadith actively seek to purify local Islam of all practices which they consider to be bidaʿ. Local Hanafi Muslims, who form a majority, are resistant to these efforts at total religious reform. This thesis investigates the contemporary discourse taking place between these two communities in Rajshahi, Bangladesh, and between these groups and their authoritative Islamic texts. The case study used to focus on inter-group debates is the contested issue of whether or not to perform rituals meant to assist the dead during al-barzakh – the conscious waiting period in the grave believed to last from death until the day of resurrection. Especially during a soul‘s first forty days in al-barzakh, the Hanafi community observes rituals intended to reduce the torment of the grave and send soʾab, or merit, to the account of the deceased. Participant observation at numerous milad, chollisha and khotom ceremonies for the dead, as well as interviews with local ʿulamaʾ and other informants highlight the progress of Ahl-i-Hadith reform efforts, but also the way in which Hanafi leaders defend and interpret their 'unorthodox‘ practices using authoritative Sunni hadith and Qurʾanic passages. Additional Islamic texts which are locally influential are examined. Special voice is given to "what Muslims say" in an attempt to let the words and actions of those involved in the debates direct the research agenda as they interpret and defend their respective positions. This thesis provides other researchers with a field-based account of contemporary Islamic belief and practice in Bangladesh – an understudied Islamic context containing over 150 million people. Dozens of quotations from ʿulamaʾ are reproduced in the original Bengali and in English. Additionally, this study complicates Islamic fundamentalist and Western scholarly conceptions of 'popular Islam‘ and 'syncretism‘ by showing that Hanafi ʿulamaʾ in Rajshahi explain their (contested) beliefs and activities in Islamic terms, using universally recognised Sunni sources of authority, especially the hadith literature.
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Günes, Özden [Verfasser]. "Prosozialität im Islam : Ihre Lehren und Dimensionen im Koran und Hadith / Özden Günes." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2016. http://d-nb.info/1114640425/34.
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Ali, Abdul Karim. "Al-Shafi'i's contribution to Hadith with an annotated translation of his work Jima'al-'Ilm." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/21659.
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Mohd, Zarif Muhammad Mustaqim. "Jawah hadith scholarship in the nineteenth century : a comparative study of the adaptions of Lubab al-Hadith composed by Nawawi of Banten (d.1314/1897) and Wan Ali of Kelantan (d.1331/1913)." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/3448.
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Hadīth scholarship and its erudition among the Jāwah or the Muslims from the Malay Archipelago (the term applied to them in the Hejaz) in the periods prior to the twentieth century is almost a neglected area of study on Islam and its development in the Southeast Asian region. While this may be surprising considering the sublime status and influence of hadīth on the religious outlook of the Jāwah, perhaps the dearth of surviving materials on hadīth and its study during these periods might have also aggravated this apparent gap in their religious and intellectual history in the pre-modern era. However, this study proposes that despite the feasibility of an early presence of hadīth studies and its scholarship among the Jāwah, it was actually in the nineteenth century that significant development in its scholarship and discourse took place through Lubāb al-Hadīth. This is a collection of four hundred traditions attributed to al-Suyūtī (d. 911/1505), which has managed to attract serious scholarly interests from two important Jāwah scholars in Mecca namely, Nawawī of Banten (d. 1314/1897) and Wan ‘Alī of Kelantan (d. 1331/1913), who undertook their adaptations and commentaries of the text. Even though both scholars shared similar cultural and scholarly milieu of Arabia, their approaches, methods, and choices of languages in commenting on the text are markedly divergent. The fact that both works are still being distributed and read until the present day indicates their significance and relevance as an influential legacy of Jāwah h}adīth scholarship and its discourse in the nineteenth century. Thus, this study examines the important issue of hadīth scholarship in the nineteenth century through the case of Lubāb al-Hadīth and a comparative study of its two commentaries as mentioned above. Although the primary focus of discussion is on their methods on hadīth and selected religious views as presented in their commentaries, the anonymities surrounding the origin, authorship and significance of the base work is also analyzed. In turn, this has lead to a more detailed account on the place and influence of these works on the general development and characteristics of Jāwah hadīth scholarship and its discourse in the nineteenth century which also had their impacts in later years.
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Afif, Nora. ""De la description du paradis dans les sources islamiques sunnites" : (du VIIème siècle au début de la période moderne)." Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100129.
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Le Paradis en Islam est défini par le terme arabe Al-Janna comme mentionné dans le Coran, le Livre Saint des musulmans. La connaissance du Paradis est associée chez les musulmans à des états de bien-être absolu dans l’Au-delà en même temps qu’elle est associée à la notion coranique du paradis originel comme premier lieu de séjour d’Adam et Ève. La récompense paradisiaque est interprétée dans les consciences musulmanes comme une grâce divine éternelle après la mort. C’est pourquoi toute une littérature de récits sur le Paradis islamique ne va pas cesser de fasciner les populations musulmanes et non-musulmanes depuis l’avènement de l’Islam jusqu’au début de la période moderne. Le texte coranique abonde en descriptions paradisiaques au même titre que les compilations de ḥadīths ou dires du prophète Muhammad, qui viennent les expliquer et les expliciter. La notion de paradis, fortement présente dans la doctrine islamique a fourni un grand nombre de thèmes de discussions aux théologiens et aux docteurs sunnites de la Loi durant toute la période médiévale suscitant parfois de vifs débats et des controverses. La littérature exégétique propre au paradis se définissant progressivement, il est alors nécessaire de comprendre le processus d’évolution dans l’élaboration d’une Histoire de la description du Paradis en Islam du VIIème au XVIème siècle ainsi que la manière dont s’est opérée la mise en place d’une interprétation réglementée par les auteurs sunnites les plus rigoristes pour l’imagination « cadrée » du lieu paradisiaqueParadise in Islam is defined by the Arabic term Al-Janna as mentioned in the Qur'an, the Holy Book of Muslims. The knowledge of Paradise is associated with the states of absolute well-being in the Hereafter and at the same time with the Qur'anic notion of the original paradise as the first place of residence of Adam and Eve. The heavenly reward is interpreted in Muslim consciousness as an eternal divine grace after death. This is why a whole literature of stories about the Islamic paradise will not stop fascinating the Muslim and non-Muslim populations since the advent of Islam until the beginning of the modern period. The Quranic text abounds in paradisiacal descriptions as well as the compilations of ḥadīths or sayings of the prophet Muhammad, who come to underline and explain them. The notion of paradise, strongly present in Islamic doctrine, has provided a great deal of discussion to Sunni theologians and Sunni Doctors throughout the medieval period, sometimes with heated debate and controversy. The exegetical literature specific to paradise being defined gradually, it is then necessary to understand the process of evolution in the elaboration of a History of the description of Paradise in Islam from the 7th to the 16th century, as well as the way in which it operated the establishment of a regulated interpretation by the most rigorous Sunni authors for the "framed" imagination of the paradisiacal place
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Lane, Andrew N. "Abd al-Ghani al-Nabulusi's (1641-1731) commentary on Ibn Arabi's 'Fusus al-Hikam' : an analysis and interpretation." Thesis, University of Oxford, 2001. https://ora.ox.ac.uk/objects/uuid:533fc636-91c8-42fd-a40b-ac9771ad591c.
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This thesis is an analysis and interpretation of six chapters from al-Nabulusi's commentary. One of these is an account of his intentions for writing the commentary and the other five are commentaries on parts of the Fusus al-hikam. These chapters chosen from al-Nabulusi's commentary treat important subjects in the Fusus al-hikam which exemplify Ibn 'Arabi's thought particularly well. They are concerned with certain issues which were perceived to have a special importance in the Islamic religious tradition. One issue, for example, is that of Pharaoh's profession of faith which was a prominent subject of debate and discussion in Islamic literature. Ibn 'Arabi's position on this was severely criticised by many. The thesis argues that there are four ways in which to appreciate the commentary's intellectual and religious outlook: first, with respect to its approach to Ibn 'Arabi's ideas; second, with respect to its use of Qur'an and hadith in the specific context of developing an independence from Ibn 'Arabi's thought and in the general context of Qur'anic exegesis; third, in its use of language, narrative and metaphor, finally, in its legal approach towards the issue of Pharaoh's faith evincing arguments similar to those of Ibn 'Arabi, but not identical, and, like Ibn 'Arabi, adopting positions different from those of the wider Islamic religious tradition. The thesis demonstrates that the commentary's significance can be appreciated in two historical contexts: the anti-Ibn 'Arabi tendency manifest in late 17th century Damascus; and the enduring tradition of polemics surrounding Ibn 'Arabi's thought.
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Allouche, Zohar Shani. "'Between the pure milk and the froth' : images of the devil in the Muslim tradition (Hadith)." Thesis, SOAS, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433211.
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Jamil, Ranya [Verfasser]. "Die Hadith-Analyse bei Shuʿayb al-ʾArnaʾūṭ : Eine vergleichende Studie zur Methodologie zeitgenössischer Gelehrter / Ranya Jamil." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2021. http://d-nb.info/1230718141/34.
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Beyanouni, Fathiddin. "Hadith and its principles in the early days of Islam : a critical study of a western approach." Thesis, University of Glasgow, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501524.
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Ikteishat, Mashhoor A. S. "A critical study of the science of Jarh and Tacdil in Hadith literature : case studies and analysis." Thesis, University of Manchester, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.498397.
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Khaveh, Aboulhassan Haghani. "Struggle Against Soul (Jihad-i Akbar): an Investigation Based on Chihil Hadith of Ayatullah Khomeini 1902-1990." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108793.
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This thesis attempts to explain the concept of Jihad-i-Akbar (struggle against the self or soul) through an analysis of the mystical thought and activities of the great religious scholar Âyatullàh Rühullâh Khomeini (1902-1990). He was a comprehensive religious scholar who was in addition a political leader and a well-known mystic. This study also analyzes, through a study of Âyatullàh Khomeini's Chihil Hadith (forty traditions), the relationship between 'irfan (mysticism) and social activities and shows how he was able to combine several dimensions of Islam in his public and private life.Cette thèse vise à une explication du concept de Jihad-i-Akbar (lutte contre le soi ou son âme) en analysant la pensée mystique ainsi que la vie du grand érudit religieux Âyatullàh Rühullàh Khomeini (1902-1990). En plus d'avoir une connaissance profonde des sciences religieuses islamiques, il était aussi un figure politique et un mystique bien connu. L'étude tente aussi à analyser, à travers l'étude de l'oeuvre d'Âyatullâh Khomeini Chihil Hadith (quarante traditions), la relation entre 'irfan (mysticisme) et les activités dans la société, et démontre comment il a su combiner les différentes dimensions de l'Islam dans sa vie publique et privée.
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Laher, Suheil Ismail. "TWISTED THREADS: GENESIS, DEVELOPMENT AND APPLICATION OF THE TERM AND CONCEPT OF TAWATUR IN ISLAMIC THOUGHT." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11698.
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Tawātur is the concept that if we obtain the same information through a sufficient number of independent channels, we reach certainty about that data. When applied to the transmission of Qur'ān and hadith texts, tawātur can serve as a means by which to assert the truth of a source-text, which in turn has implications for correctness of the religious belief or practice that is conveyed by the text, and hence the orthodoxy of one accepting or rejecting it.Near Eastern Languages and Civilizations
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Muhamad, Fuad bin Abdullah Muhamad Fuad bin. "The influence of Islam upon classical Arabic scientific writings : an examination of the extent of their reference to Quran, Hadith and related texts." Thesis, University of Aberdeen, 1995. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=124305.
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Science and Islam. Interest in this subject by mainly Muslim contemporary writers, is evident from the amount of literature seeking to link scientific phenomena to Islam. While the trend to relate scientific facts to Quran, Hadith and related Islamic texts is confirmed by the amount of literature cited, whether or not there has been such an approach by scientists in the history of Muslim civilisation is the question this thesis seeks to answer. Historical contribution to science by scientists within the domain of Muslim civilisation is well recognised. Although the vital role played by Muslim civilisation in the transmission of ancient science, especially that of the Greek, to mediaeval Europe is generally acknowledged, the exact role of Islam as a religion in this scientific development is not clear. This thesis explores an aspect of the history of Muslim civilisation which may contribute to elucidate the role of Islam in Muslim science.
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Subkī, Taqī al-Dīn ʻAlī ibn ʻAbd al-Kāfī Biqāʻī ʻAlī Nāyif. "Maʻná qawl al-Imām al-Muṭṭalibī (Muḥammad ibn Idrīs al-Shāfiʻī raḥamahu Allāh taʻālá) Idhā ṣaḥḥa al-ḥadīth fa-huwa madhhabī." Bayrūt, Lubnān : Dār al-Bashāʼir al-Islāmīyah, 1993. http://books.google.com/books?id=RGU2AAAAMAAJ.
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Originally presented as editor's Thesis (mājistīr)--al-Maʻhad al-ʻĀlī lil-Dirāsāt al-Islāmīyah, Jamʻīyat al-Maqāṣid al-Islāmīyah, Beirut.Includes bibliographical references (p. 184-200) and indexes.
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Farhang, Ansari Hassan. "L'imamat et l'Occultation selon l'imamisme : étude bibliographique et histoire des textes." Paris, EPHE, 2009. http://www.theses.fr/2009EPHE5008.
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Cette thèse est composée d’une préface, d’une introduction, deux chapitres et un annexe. Dans l’introduction, ont été examinés l’évolution des concepts d’imamat et d’occultation dans le shi’isme en général et dans l’imamisme en particulier, ainsi que les contextes historique et religieux de « la crise de l’Occultation » laquelle aboutit au passage de l’imamisme au duodécimanisme. Le premier chapitre comprend deux parties. Dans la première, ce passage a été étudié de manière plus fine à travers les trois compilateurs les plus importants de l’époque dont les œuvres ont été décisives dans l’élaboration et la consolidation de ces deux concepts. Nous avons notamment essayé de voir comment ces auteurs ont exploité les traditions et Ecoles antérieures pour répondre aux besoins du temps de l’absence de l’imam. Dans la seconde partie du premier chapitre, ont été étudiées les évolutions de la littérature du Hadith imamite ainsi que les auteurs principaux, au tournant de l’époque qui marqua le passage de la crise de l’Occultation à la consolidation de la doctrine imamite, en articulant toujours notre recherche sur les deux points doctrinaux majeurs que sont l’imamat et la ghayba. Ces évolutions, observables chez la quasi-totalité des auteurs-compilateurs étudiés, répondaient aux nécessités doctrinales et socio-politiques de la communauté imamite pendant un siècle et demi qui séparent le début du 4e de la moitié du 5e siècle, et chacun des savants qui ont joué un rôle important pendant cette période s’est efforcé d’y apporter sa contribution en se fondant sur de nombreux canaux de transmissions, sources écrites ou orales et Ecoles shi’ites , appartenant à des localités et des traditions doctrinales différentes. Cependant, ces intellectuels ne furent pas seulement de simples « courroies de transmission » entre le passé et l’avenir. Ils jouèrent en effet un rôle déterminant dans la sélection du matériau littéraire dont ils disposaient, sa réélaboration, au besoin sa réécriture et sa nouvelle présentationThe years 260 - 329/874-941 known among the Shi’ites as the period of minor occultation comprised undoubtedly the most difficult and critical period in the history of imamite shi’ism. It began with the death of the eleventh Imam Hassan al-‘Asskari of no apparent successor thus creating a total doctrinal chaos in the imamite shi’ite community. The need for reconstruction of some of the fundamental principles of the doctrine such as the question of why humanity should always need an imam, was real and pressing. The present work attempts to shed light on some aspects of the imamite doctrine during the period of minor occultation and on the contribution of the Hadith imamite to the formation of the developed imamite doctrine. The second part of this work contains the texts of Hadith
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Aswad, Muḥammad ibn ʻAbd al-Razzāq. "Shurūṭ al-rāwī wa-al-riwāyah ʻinda aṣḥāb al-sunan dirāsah taṭbīqīyah /." Dimashq : Dār Ṭaybah lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2007. http://books.google.com/books?id=RgvYAAAAMAAJ.
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Al-Turkistany, Younis B. I. "A critical Hadith study of the Tablighi Nisab and its intellectual impact on the Jama at Al-Tabligh." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/1772/.
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It is common knowledge that movements are based on ideologies that are considered to be the foundation of their methodologies and policies. Often, these ideologies are disseminated in letters, books or other publications that present them in the form of texts that are available to the public and become sources of information about these movements. The Jamā‘at Al-Tablīgh is one of the movements that plays an important role in the sphere of Islamic Da‘wah (mission). This movement adopts some techniques of Da‘wah; one of the most important among them being Targhīb, which expounds the merits and benefits of virtuous deeds. This research studies one of the most popular books of the movement, titled in Urdu Tablīghī Nisāb, which uses this sort of technique. It was written by the famous H adīth scholar and the general supervisor of the movement, Shaykh Muhammad Zakariyyā Kāndahlawī. The first publication of the book in Urdu was in (1374 H./1955 CE.). It has been translated into several different languages, and this reflects the importance of the book. The thesis falls into six chapters, including the introduction as chapter one and the conclusion as chapter six. Chapter two talks about the definition of weak Ahadīth and its different types, criteria used to determine weak Ahādīth, different trends among the scholars regarding weak Ahādīth, the consequences of using and publicizing weak and fabricated Ahādīth. Chapter three deals with the biography of the author of the Tablīghī Nisāb, while chapter four focuses on the book itself, by specifying the original name of it and looking at the different editions and translations, and compares the original Urdu with the Arabic and English versions. The chapter also discusses the methodology of the author in his book. Chapter five is a critical study of the Ahādīth of the Tablīghī Nisāb, whether found in the main text of the book or in the commentary to verify the Ahādīth in terms of their authenticity or weakness.
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Chouiref, Boukabrine Tayeb. "Soufisme et Hadith dans l'oeuvre du traditionniste et mystique égyptien Abd al-Ra'uf al-Munawi (m. 1031/1622)." Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAC005.
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L'œuvre écrite de ʽAbd al-Raʼūf al-Munāwī (m. 1031/1622) est l'une des plus riches et des plus importantes du XIe/XVIIe siècle, en langue arabe. Il s'intéressa à toutes les sciences islamiques de son époque qu'il maîtrisa de façon exceptionnelle. À ce titre, il incarne parfaitement l'idéal d'encyclopédisme et de polygraphie que l'Égypte ottomane a hérité de son époque mamelouke. L'œuvre de Munāwī n'est toutefois pas dénuée d'originalité. Tout en étant l'héritier de nombreux savants marqués par le soufisme, notre auteur a su proposer des vues en nette rupture avec le consensus. C'est le cas, notamment, de la façon dont il aborde la falsafa, l'alchimie et la science des lettres. Ce faisant, il est amené à tenter une réhabilitation d'Ibn Sīnā et d'Abū l-ʽAbbās al-Būnī. Enfin et surtout, les écrits de Munāwī constituent une excellente illustration de la convergence du soufisme et du Hadith qui fut amorcée durant la période mamelouke et s'amplifia sous les premiers Ottomans, notamment avec Suyūṭī et Šaʽrānī. Reprenant la tradition de l'herméneutique soufie du Hadith (Tirmiḏī, Kalābāḏī, Qūnawī, etc.), Munāwī l'enrichit d'apports importants comme ceux de Ġazālī et d'Ibn ʽArabī. Il donne ainsi à cette tradition une ampleur rarement égaléeThe works of ʽAbd al-Raʼūf al-Munāwī (d. 1031/1622) are one of the richest and most important of the 11th/17th century, in Arabic. He developed an interest in all Islamic sciences of his time, which he mastered exceptionally well. As such, he embodies the ideal of encyclopedism and prolificness as Egypt inherited from its Mamluk era. Munāwī's works are not lacking in originality. He was heir of many scholars marked by Sufism, and at the same time, our author was able to present views radically different from the conventional ones. This is actually the case when he speaks about falsafa, alchemy and the science of letters. In doing so, he had to defend Ibn Sīnā and Abū l-ʽAbbās al-Būnī. Finally and most importantly, Munāwī writings are an excellent illustration of the convergence of Sufism and Hadith, which was initiated during the Mamluk era and then amplified under the first Ottomans, especially by Suyūṭī and Šaʽrānī. Resuming the tradition of Sufi Hermeneutic of Hadith (Tirmiḏī, Kalābāḏī, Qūnawī, etc.), Munāwī enriches it with contributions from major authors like Ġazālī and Ibn ʽArabī. Thus, he gave this tradition an eminence hardly ever reached
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Khair, Nur Saadah Binti. "Anti-woman discourse in the Hadith literature : an analytical study of debates in literary works of feminists and fundamentalists." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8768/.
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This study analyses interpretations of Hadiths among selected feminists and fundamentalists, in which they have different views on the meaning of the texts of Hadiths concerning women. The feminists argue that the Hadith literature contain misogynistic and anti-women reports. This debate has gradually developed in the nineteenth century and the issues continuously disputed until the present day. However, the debate receives different reactions from the fundamentalists who believe that Hadiths contain equal treatment to both men and women. Therefore, the present study seeks firstly to investigate which Hadiths that have caught the attention of both feminists and fundamentalists, and to identify the features of those Hadiths that have been claimed as anti-women. Secondly, to examine and compare various approaches applied by both feminists and fundamentalists in comprehending Hadiths concerning women by examining their strength and weakness. Finally, this study aims to develop a means of utilising the findings to tum the debates between feminists and fundamentalists into something constructive in the interpretation of Hadith. The study is qualitative in nature, by applying textual analysis on literary works written by selected women figures from the feminists and fundamentalists. The study in its findings argues that both feminists and fundamentalist have their own interpretative approach towards the Hadith, but both have similar objective in protecting women's rights. It recommends that future research on the Hadiths concerning women inquire further into said problems and limitations, in order to produce fair and better understanding of the Prophetic texts that can contribute to the contemporary gender discourse.
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Alshehri, Mohammed S. H. "A critical study of western views on Hadith with special reference to the views of James Robson and John Burton." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/1671/.
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The present thesis is a critical examination of the two well-known post-Schachtian scholars of Hadith; James Robson and John Burton. Both scholars are major contributors to modern Hadith studies in the West. It assesses their main arguments and their methodological approaches to Hadith literature. It also provides a historical survey of the key arguments and works of their predecessors since the rise of the modern Western debates over the reliability of Hadith materials. This critical study points to the conclusion that Robson and Burton were heavily influenced by the sceptical attitude of Ignaz Goldziher and Joseph Schacht towards the historicity of Hadith. However, Robson is inclined to accept some aspects of the Muslim traditional view regarding the genesis of Hadith and its isnad system (chain of transmitters). Burton, on the other hand, expresses a sceptical stance towards the historicity of Hadith and argues that the development of Hadith originated from the exegesis of the Qur’an, having no historical basis in the teachings of Prophet Muhammad.
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Haythamī, Nūr al-Dīn ʻAlī ibn Abī Bakr Bākirī Ḥusayn Aḥmad Ṣāliḥ. "Bughyat al-bāḥith ʻan zawāʼid Musnad al-Ḥārith, 186-282 H." [Medina] : al-Mamlakah al-ʻArabīyah al-Saʻūdīyah, al-Jāmiʻah al-Islāmīyah bi-al-Madīnah al-Munawwarah, Markaz Khidmat al-Sunnah wa-al-Sīrah al-Nabawīyah bi-al-taʻāwun maʻa Majmaʻ al-Malik Fahd li-Ṭibāʻat al-Muṣḥaf al-Sharīf, 1992. http://books.google.com/books?id=glgxAAAAMAAJ.
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Jazari, Mamoei Saeid. "Maktab-e Tafkīk : école de la séparation entre la connaissance révélée et les sciences philosophique et mystique." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE5008.
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L'influence de plus en plus manifeste de la pensée de l'Ecole du Takfkīk (Maktab-e tafkīk) sur de nombreuses hawza 'ilmyya constitue pour le monde chiite un phénomène important pour comprendre et qui mérite une attention particulière. Il sera exposé la fondation de cette école, à Machhad, dans les années 20, ainsi que le parcours de son fondateur Mirza Mehdi Esfahānī (1886-1946), et plus particulièrement sa formation à Karbala et à Najaf, ainsi que son itinéraire philosophique et mystiques de ma'ārif (la connaissance révélée) pour en préservée la puretée. Puis on présentera cette doctrine par le biais de ses disciplines dont Mehdi Esfahānī qui ont repris ses théories ont développé le mouvement. Une première génération de professeurs et de mujtahid ont propagé les enseignements d'Esfahānī; la seconde, regroupe ses étudiants les plus brilliants qui enseigneront à leur tour et publieront des ouvrages de référence; enfin le troisième regroupe des théoriciens et les défenseurs actuels de l'école ainsi des marja's. Ce sont les thèmes de la première et la troisième partie de notre recherche. Ensuite l'étude des différentes doctrines de cette école comme épistémologie (Ma'rifat shināsī), anthropologie théologique (Insān shināsī Ma'rifatī), le concept du wilayat, le concept du de la Mahddawyyat, la résurrection, la connaissance du Coran, Ta'wīl dans l'école du Tafkîk et le Badā' constituent les objets de la deuxième partie. La quatrième partie comprend l'étude de cette école dans les différentes hawza 'ilmyya chiite contemporainFor the Shiite world, the growing influences of the theories of Tafkîk School (maktab tafkîk) on many hawza 'ilmiyya is an important phenomenon. It has examined and understood. We will focus on the foundation of this school in Mashhad, in the 1920s, and his founder Mirza Mehdi Esfahani (1884-1946), especially his education in Karbala and Najaf, and his intellectual journey. Then, we will attempt to enter the central idea of his teaching : the separation between philosophical and mystical science and revealed knowledge in order to preserve its purity. We will also present the development of this doctrine through movement. The first generation of professors and mujtahid recorded Esfahani' lectures. The second generation includes its brightest students who will teach and publish reference books, and finally the third generation, where the theorists, current defenders of the school and some marja's come from. Theses are the themes for the first and third section of our research. Then, studies of different doctrines from this school like epistemology (Ma'rifat shināsī), anthropology theology (Insān shināsī Ma'rifatī), the concept of "Wilayat", the concept of "Mahdawyyat" the resurrection , the kwnowledge of "Koran", Ta'wīl in the school of Tafkîk and the Badā' constitute the objects of second section. The forth section covers the contemporary study of this school in different "Hawza 'ilmyya Shiites
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Al-Azzam, Bakri H. S. "Certain terms relating to Islamic observances : their meanings with reference to three translations of the Qur'an and a translation of Hadith." Thesis, Durham University, 2005. http://etheses.dur.ac.uk/1775/.
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Nahouza, Namira. "Contemporary Wahhabism rebranded as Salafism : the issue of interpreting the Qur'anic verses and hadith on the Attributes of God and its significance." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/88347.
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This research studies the theology of those Wahhabis who have now named themselves Salafis. For the purpose of the study, they are referred to as the ‘Wahhabis-self-named-Salafis’ (WSNS). The thesis starts with the observation that the WSNS are usually studied from a political perspective, much less frequently a theological one. Recent research has identified that the theological background of all the different factions of the WSNS is one and the same. This is true for the WSNS who advocate a peaceful way to achieve their goals, as well as those who do not. This thesis aims to explore some of the theological issues that unify these factions. This research demonstrates that, because the WSNS are opposed to the very concept of interpretation of the Qur’an and the hadith, especially when these texts deal with important theological issues such as the Attributes of God, they have developed a vision of Islamic history which is entirely different from the one which had traditionally been accepted by most Muslim scholars and Western academics. They have redefined the notion of Sunnism as it has been known, mostly basing themselves on this single issue. This thesis shows that the WSNS deny the existence of any interpretation ever made by a recognised member of the Salaf (i.e. the Muslims of the first three generations). In contrast, the Sunnis who do not claim to be Salafis, but who nonetheless consider themselves as treading the path of the Salaf (called in the thesis: ‘Sunnis-not-claiming-to-be-Salafis’) are of the view that they did allow interpretation. The WSNS therefore consider that the Ash‘ari scholars (from the main Sunni theological school) had a corrupted creed concerning God. This leads the followers of the WSNS, from across the spectrum of the different factions, to consider that most of the Islamic scholars from the past had actually failed to understand the proper Tawhid, or Oneness of God, which is tantamount to considering them all as misguided, with the notable exception of Ibn Taymiyya and his students, and Muhammad ibn ‘Abd al-Wahhab and his students. The research argues that, by favouring the non-violent factions of the WSNS simply because they are officially opposed to terrorism and suicide bombings, current counter-terrorism strategies are allowing the gradual replacement of the core of the notion of Sunnism to go ahead, thereby fuelling future chaos and confusion in the Muslim community. This thesis highlights the longer term implications of these strategies for the Muslim community and the world at large.
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Ibn, Ḥajar al-ʻAsqalānī Aḥmad ibn ʻAlī Qazaqī Saʻīd ibn ʻAbd al-Raḥmān ibn Mūsá. "Taghlīq al-taʻlīq ʻalá Ṣaḥīḥ al-Bukhārī." Bayrūt ; Dimashq : ʻAmmān, al-Urdun : al-Maktab al-Islāmī ; Dār ʻAmmār, 1985. http://catalog.hathitrust.org/api/volumes/oclc/20295009.html.
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Abu, Alabbas Belal. "Between scripture and human reason : an intellectual biography of Muḥammad ibn Ismā'īl al-Bukhārī (d.256/870)." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:e4ee70d8-9b60-4982-b382-4a96cd6f0553.
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By the dawn of the fifth/eleventh century, al-Bukhārī (d. 256/870) was recognized as the most highly regarded hadith scholar and his Ṣaḥīḥ as the most authoritative book, after the Qur'an. This canonical status promoted a romanticized version of al-Bukhārī that does not reflect the reality that his pre-canonical historical record presents. This study recovers the reality of al-Bukhārī and provides a critical biography of him, tracing the progress of his career and detailing the objectives of his work. It provides a re-assessment of al-Bukhārī's own juridical, theological, and hadith-criticism principles based on an analysis of his own works, arguing that al-Bukhārī was shaped by the split between hadith and ra'y. It distinguishes three stages in his career: early education under ra'y authorities, conversion to hadith-based school, and his critique of the ra'y-based scholars in Transoxania. Al-Bukhārī was a significant contender of theology and law in his own day and certainly promoted a moderate position in theology and law that proved crucial to his future renown. He appears to have been Medinese in law and Iraqi in hadith criticism. His legal theory adopts some of Mālik ibn Anas' (d. 179/795) views and al-Shāfi'ī's (d. 204/820) hermeneutical concepts. His legal method and positive law appear to be systematically anti-ra'y and exhibit a virulent disparage of Abū Ḥanīfa (d. 150/767) and al-Shaybānī (d. 192/804-5). It appears that al-Bukhārī composed the Ṣaḥīḥ over a long period, at least a decade, as the Ṣaḥīḥ itself tends to confirm a chronological progress. This progress, the author contends, was the outcome of al-Bukhārī's long project in Transoxania, combating ra'y and promoting hadith. Al-Bukhārī achieved prominence within hadith-based circles for his unique transmitter-criticism (rijāl) works, particularly al-Tārīkh, but when he conceded that one's utterance (lafẓ) of the Qur'an is created, he was immediately denounced by the hadith-based school. This controversy caused the collapse of al-Bukhārī's career, leading to his demise in Khartank near Samarqand in 256/870.
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Khogali-Wahbi, Affaf. "Hadith and Sufism in Damascus, 627/1230-728/1328 : IbncArabi (d.638/1240), Al-Nawawi (d.676/1277) and Ibn Taymiyya (d.728/1328)." Thesis, King's College London (University of London), 1994. https://kclpure.kcl.ac.uk/portal/en/theses/hadith-and-sufism-in-damascus-62712307281328--ibncarabi-d6381240-alnawawi-d6761277-and-ibn-taymiyya-d7281328(0dd4eca4-313d-4d08-92a0-3ef38cb201e6).html.
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Mohammed, Khaleelul Iqbal. "Development of an archetype : studies in the Shurayḥ traditions." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37906.
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Shurayh&dotbelow; b. al-H&dotbelow;arith al-Kindi, the Successor and qad&dotbelow;i is, without a doubt, the most famous Kufan jurist prior to Ibrahim al-Nakha`i (d. 95/713). But neither Shurayh&dotbelow; nor his Kufan contemporaries left any books or written records. All information about the qad&dotbelow;i comes in the form of traditions provided by the later generations of Muslim chroniclers. These traditions do not satisfy any standard of historical verifiability; they tell us primarily and reliably only about what those later generations thought important to say about, or in the name of, Shurayh&dotbelow;. This is, nonetheless, vital information, and its importance is defined in the thesis question: what can we, by examining the traditions about Shurayh&dotbelow;, learn about the development of Islamic law?The traditions are categorized into the following typologies, each of which is analyzed in a separate chapter: (a) biographical traditions, (b) legal theory, (c) legal ethics and procedure, (d) substantive law, (e) Shi`a juridical traditions. The analysis of the biographical traditions reveals that quite early after Shurayh&dotbelow;'s death---estimated at sometime between 76/695 and 99/718, he had evolved into a hazy figure.
In addition to providing a response to the thesis question, the conclusion seeks to answer some other questions, among them: why did Shurayh&dotbelow;, who was not the legal reasoner par excellence of his time, metamorphose into an aretological figure? Why did the Kufans seek to back-project his appointment to the time of `Umar? Based on the evidence, it is concluded that in Kufan imagery, Shurayh&dotbelow;'s legal opinions were deemed as valid as those of a Companion, and he personified the Kufan authority of "pastness."
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Furlan, Francesco. "Il racconto escatologico-apocalittico e le dinamiche di conflitto. Temi e testi escatologici della produzione arabo-islamica e cristiana a confronto (sec. VII-IX)." Doctoral thesis, Università degli studi di Padova, 2018. http://hdl.handle.net/11577/3423287.
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This thesis analyses the eschatological productions, both Christian and Muslim, written in the two centuries after the birth of Islam.
In works such as the Syriac apocalypses of Pseudo-Methodius and Pseudo-Ezra the sudden expansion of Muslim troops was mainly perceived by Eastern Christians as an apocalyptic trial, a sign of the End of Time. On the Muslim side, the main eschatological a collection, is the Kitab al-Fitan by Nu'aym b. Hammd (d. 843) shows the existence of a vital apocalyptic production which rose in correspondence to times of internal and external strife.
This work wishes to survey some of the main themes common to both of these eschatological productions (such as the depiction of the enemy, the development of messianic figures, the role of Jerusalem in the end-time, etc.); the use of a comparative perspective bears a fundamental theoretical contribution, by highlighting the presence of direct references between the different traditions, but also by underlining the common processes of eschatological production and development.
Some final remarks deal with the contemporary use of these traditions, made by both Muslim and Christian fundamentalists, who look for a prophesied roadmap to read the current world events.Questo lavoro si propone di analizzare le produzioni escatologiche musulmane e cristiane redatte nei due secoli successivi alla nascita dell'Islam. Se da parte cristiana la dirompente espansione delle truppe musulmane fu interpretata come segno di tribolazione apocalittica, allo stesso modo, da parte musulmana, in tempi di conflitti esterni ed interni, si sviluppò una vitale produzione di tradizioni escatologiche, come testimoniato dal Kitab al-Fitan di Nu'aym b. Hammad (m.843), di cui si riporta la traduzione di circa 300 tradizioni. Questo lavoro vuole evidenziare quali siano i temi comuni alle due tradizioni escatologiche, e come sia avvenuta l'adozione da parte di queste di un comune schema di comprensione metastorica degli eventi. La prospettiva comparativa ha permesso infatti di individuare numerosi rimandi diretti fra queste tradizioni (e quella ebraica). Infine viene fatto un breve cenno all'uso contemporaneo di queste tradizioni e alla duratura impronta che l'escatologia lascia sulla visione geografica del mondo.
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Amiruddin, Andi Muhammad Ali. "Ibn Ḥajar Al-Asqalānī on tajrīḥ and ta dīl of ḥadith transmitters : a study of his Tahdhīb al-tahdhīb." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29809.
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Many works present solid biographical data on h&dotbelow;adith transmitters, offering tajrih&dotbelow; and ta`dil with respect to both personal and social background. These works have different ways of organizing their entries. Some show various classes (t&dotbelow;abaqat) of h&dotbelow;adith transmitters, e.g., T&dotbelow;abaqat of Ibn Sa'd. Others use alphabetical order. The outcome is a difference not only in structure but in contents. Some works are based on transmitters, such as those of the six canonical books of Sunni h&dotbelow;adith ; others are based specifically on the disputable qualities of the transmitters. The purpose of this thesis is to present Ibn H&dotbelow;ajar al-`Asqalani's Tahdhib al-Tahdhib, which comes as a summation of its kind and is to a large degree comprehensive. By focusing on some biographies of h&dotbelow;adith transmitters included in Tahdhib al-Tahdhib which are based on the transmission chains of four selected h&dotbelow;adiths , we hope to show Tahdhib al-Tahdhib as a independent source for assessing the validity of h&dotbelow;adith transmission chains. Moreover, by comparing the assessment of a h&dotbelow;adith transmitter found in Tahdhib al-Tahdhib to that of other works---such as Kitab al-Jarh&dotbelow; wa al-Ta`dil by Ibn Abi H&dotbelow;atim al-Razi and Mizan al-I'tidal by al-Dhahabi---we hope to appraise the position of Ibn H&dotbelow;ajar al-`Asqalani within h&dotbelow;adith criticism.
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Ouahrani, Ali. "Conception et réalisation d'un outil de recherche appliquée à la traduction française du Sahîh al-Bukhârî proposée par O. Houdas et W. Marçais." Lille 3, 2005. http://www.theses.fr/2005LIL30040.
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Le Sahîh d'al-Bukhârî est considéré dans le monde musulman sunnite comme le deuxième livre après le Coran. La version française de O. Houdas se présente en 4 volumes pour 2707 pages. Les quatre tomes se divisent en 97 "livres" formés de 3450 "chapitres" regroupant 7563 hadîth-s traditions. Les textes du Sahîh abordent des domaines multiples tels que ceux du dogme, des rapports sociaux, du droit canon, des actes d'adoration, de l'histoire religieuse. Notre objectif est de mettre à la disposition des chercheurs, professeurs et étudiants non familiers de la langue arabe, un outil de recherche pratique et efficace qui leur permettra d'exploiter le Sahîh en leur facilitant l'accès aux données qu'il contient. O. Houdas n'ayant pas pu faire ce travail, nous nous proposons de réaliser à la suite de travaux préalables, un outil de recherche composé d'une quinzaine d'index (index : thématique, des traditions, des noms de prophètes, d'hommes, de femmes, de transmetteurs, des groupes humains, des lieux, des sourates du Coran, des versets du Coran, une table synoptique des titres, index des poésies). La thèse se présentera en trois parties essentielles : 1)Présentation et étude des versions arabes et françaises du Sahîh 2) Conception de l'outil et définition de son champ d'application 3) Construction de l'outil de recherche. Des notes introductives insérées sous les entrées onomastiques et thématiques enrichiront les index pour les faire évoluer vers des dictionnaires index de recherche