Bibliografías temáticas / ʻArabī / Tesis

Tesis sobre el tema "ʻArabī"

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Autor: Grafiati
Publicado: 25 de julio de 2024

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1

Alibhai, Shams. "The Shajarat Al-Kawn attributed to Ibn ʻArabī : an analytical study". Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60437.

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The present study aims to understand the subject matter of the Shajarat al-Kawn. In the two earlier studies of this text--both translations, the first in English and the second in French with extensive notes--the translators approach the text with specific preconceptions which influence the translations and analyses. In contrast, our approach is to focus on the persons, events and images within the text and thereby to reveal the salient issues and themes. In the analysis we are led to question the authorship of the text, specific details reveal that it may not be by Ibn 'Arabi In spite of this problem, the description of the archetypal figures Muhammad and Iblis--which has elements resembling the description of the same figures by Mansur al-Hallaj and 'Ayn al-Qudat al-Hamadhani-leads us to believe that the Shajarat al-Kawn makes an important contribution toward understanding some of the riddles on how these complex figures are viewed.
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2

Dhanidina, Adil S. "Experiencing Tawḥīd : ibn 'Arabī and the power of imagination". Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82699.

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This thesis will examine how the Islamic concept of tawḥid ("monotheism") was understood, and perhaps more importantly, experienced by the 12th/13th Sufi, Ibn 'Arabi (1165-1240), also known as al-Shaykh al-Akbar ("The Greatest Master"). It has been argued that tawḥid is not simply a belief but also an operation, that is to say, a continual process whereby the literal meaning of tawḥid ("asserting oneness") is upheld. This understanding of tawḥid implies a certain dualism which for Ibn 'Arabi is a reflection of the two perspectives which express God's oneness, namely, tanzih ("transcendence"), which literally means "declaring something to be pure and free of something else," and tashbih ("immanence"), of which the literal meaning is "declaring something to be similar to something else." As can be seen, tanzih and tashbih are mutually contradictory and thus present tawḥid as a paradox. However, for Ibn 'Arabi, it is essential to not ignore any one perspective in favor of the other. For him, the paradox can and must be reconciled through the power of khayal, or imagination, which alone has the ability to combine opposites and thus, bridge the gap between tanzih and tashbih , thereby allowing for the experience of tawḥid .
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3

Nurasiah. "Muḥyī al-Dīn Ibn al-Arabī and Sharīah". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21246.

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This thesis examines the views held by Muh&dotbelow;yi al-Din Ibn al-`Arabi on shari`ah, based for the most part on his magnum opus, al-Futuh&dotbelow;at al-Makkiyyah. It explores his attitude towards the shari`ah as practical religious law and his teachings concerning its sources and interpretation. Despite being misunderstood on account of his s&dotbelow;ufi background and his well-known criticism of the fuqaha' Ibn al-`Arabi's teaching, in fact, advocated a strict and consistent orientation to the shari`ah. This thesis shows how, on the one hand, his criticism of the jurists was due to their inability to achieve the high standards that he set for interpreting the law, and how, on the other, his s&dotbelow;ufi beliefs complemented, rather than weakened, the foundations of the shari`ah. It is clear that the principle underlying his approach to the shari`ah's application was his belief in its being a manifestation of God's mercy. He demonstrates this by pointing to the direct sources of God's law, accepting differences in legal opinion and seeking as much as possible the deeper spiritual and universal meaning of God's intentions in the law.
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4

Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi". Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.

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This study is a comparison of the philosophical systems composed by the Indian philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE). The primary thesis found in this study is that the conceptual systems constructed by Sankara and Ibn Arabi are not perfectly new creations derived from the core of their mystical realizations. Rather, they contain fundamental pre-existing principles, concepts, and teachings that are expanded upon and placed within a systematic philosophy or theology that is intended to lead others to a state of realization. A selection of these presuppositions are extracted from within each of these thinkers’ philosophical systems and employed as structural indicators. Similarities are highlighted, yet the differences between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems, lead us to the conclusion that the two mystics inhabited different conceptual space.
iv, 195 leaves ; 29 cm
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5

Arnel, Iskandar. "The concept of the perfect man in the thought of Ibn 'Arabī and Muhammad Iqbal : a comparative study". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27925.

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This thesis deals with the concept of the Perfect Man in the thought of both Ibn 'Arabi (560/1165-638/1240) and Iqbal (1877-1938). The concepts of these two figures are analytically compared by way of their views of wujud, the evolutionary process of human being, qada' and qadar, and the classifications of the Perfect Man. In Ibn 'Arabi's system, these concepts are based on wahdah al-wujud and, in Iqbal's system, on his philosophy of Khudi. Although Iqbal criticized many aspects of Ibn 'Arabi's thought, this thesis will show that their concepts of the Perfect Man are quite similar, and that Iqbal was influenced in a number of important ways by Ibn 'Arabi.
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6

Idrīs, Samāḥ. "Raʼīf Khūrī wa-turāth al-ʻArab". Bayrūt : Dār al-Ādāb, 1986. http://catalog.hathitrust.org/api/volumes/oclc/21938200.html.

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7

Musallam, Sāmī. "Ṣūrat al-ʻArab fī ṣiḥāfat Almānyā al-ittiḥādīyah". Bayrūt : Markaz Dirāsāt al-Waḥdah al-ʻArabīyah, 1985. http://catalog.hathitrust.org/api/volumes/oclc/66906654.html.

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8

Biʻaynī, Ḥasan Amīn. "Jabal al-ʻArab ṣafaḥāt min tārīkh al-Muwaḥḥidīn al-Durūz (1685-1927) /". Bayrūt : Manshūrāt ʻUwaydāt : Dār al-Nahār lil-Nashr, 1985. http://catalog.hathitrust.org/api/volumes/oclc/16108692.html.

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A revision of the author's Thesis (master's)--al-Jāmiʻah al-Lubnānīyah, 1982.
Title on added t.p.: Pages memorables de l'histoire de druzes en Syrie et au Liban (1685-1927). Includes bibliographical references (p. 482-489) and index.
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9

Wād, Ḥusayn. "al-Mutanabbī wa-al-tajribah al-jamālīyah ʻinda al-ʻArab". Bayrūt : Tūnis : al-Muʼassasah al-ʻArabīyah lil-Dirāsāt wa-al-Nashr ; Dār Saḥnūn lil-Nashr wa-al-Tawzīʻ, 1991. http://books.google.com/books?id=jk82AAAAMAAJ.

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10

Mahmoud, Samir. "The paradigmatic nature of the ritual prayer (Ṣalāt) in Ibn ʻArabī". Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610710.

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11

Mashāriqah, Muḥammad Zuhayr. "al-Ḥayāh al-ijtimāʻīyah ʻinda al-badw fī al-waṭan al-ʻArabī". Dimashq : Dār Ṭalās, 1988. http://catalog.hathitrust.org/api/volumes/oclc/20486381.html.

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12

Hardah, Saʻīd. "al-Zahrāʼ lil-Iʻlām al-ʻArabī wa-al-namūdhaj al-Islāmi al-maṭlūb". Madīnat Nasr, al-Qāhirah : Al-Zahrāʼ, Qism al-Nashr, 1991. http://books.google.com/books?id=sl5tAAAAMAAJ.

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13

Sawāfīrī, Kāmil Ṣaliḥ Maḥmūd. "al-Shiʻr al-ʻArabī al-ḥadīth fī maʼsāt Filasṭīn min sanat 1900 ilá sanat 1960". [Cairo] : K. al-Sawāfīrī, 1985. http://catalog.hathitrust.org/api/volumes/oclc/17382387.html.

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14

Gargouri, Fouad al. "Ahammu maẓāhir al-rūmanṭīqiyyaẗ fī al-adab al-ʻarabī al-ḥadīt̲ wa ahammu al-muʼat̲irāt al-aǧnabiyyaẗ fīhā /". Tūnis : Al-dār al-ʻarabiyyaẗ li-l-kitāb, 1988. http://catalogue.bnf.fr/ark:/12148/cb37500236r.

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15

Rahmati, Fateme. "Der Mensch als Spiegelbild Gottes in der Mystik Ibn ʻArabīs". Wiesbaden Harrassowitz, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2928492&prov=M&dok_var=1&dok_ext=htm.

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16

Bilāl, Muḥammad Luʼī Ṣūfī ʻAbd al-Raḥmān ibn ʻUmar. "al-Asṭrūlāb fī al-turāth al-ʻilmī al-ʻArabī risālah fī al-ʻamal bi-al-asṭrūlāb li-ʻAbd al-Raḥmān al-Ṣūfī /". [Aleppo] : Jāmiʻat Ḥalab, Maʻhad al-Turāth al-ʻIlmī al-ʻArabī, 1994. http://books.google.com/books?id=K8_aAAAAMAAJ.

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17

ʻĀnī, ʻAbd al-Raḥmān ʻAbd al-Karīm ʻAlī Ṣāliḥ Aḥmad. "Tārīkh ʻUmān fī al-ʻuṣūr al-Islāmīyah al-ūlá wa-dawr ahlihā fī al-minṭaqah al-sharqīyah min al-Khalīj al-ʻArabī wa-fī al-milāḥah wa-al-tijārah al-Islāmīyah". London : Dār al-Ḥikmah, 1999. http://books.google.com/books?id=ONRtAAAAMAAJ.

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18

Wolfe, Michael Wehring. "The World Could Not Contain the Pages: A Sufi Reading of the Gospel of John Based on the Writings of Muḥyī al-Dīn Ibn al-ʿArabī (1165-1240 CE)". Thesis, 2016. https://doi.org/10.7916/D89023RP.

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This dissertation addresses the question: how might the Sufi master, Muḥyī al-Dīn Ibn al-ʿArabī (1165-1240 CE), have read the Gospel of John? Although the Gospel of John belongs originally to the Christian tradition, this dissertation is a contribution to Islamic Studies, endeavoring to illuminate Ibn al-ʿArabī’s distinctive manner of reading religious texts and to highlight features of his negotiation of a dual heritage from Jesus and Muḥammad. To set Ibn al-ʿArabī’s thought against an Islamic backdrop and situate it in an Islamic context, this dissertation adopts the device of constructing a commentary, guided by seminal passages in Ibn al-ʿArabī’s written corpus, on an Arabic translation of the Gospel of John: the Alexandrian Vulgate, widely circulated in the Arab world during Ibn al-ʿArabī’s time. This amounts not only to a comparison between Johannine doctrines and Ibn al-ʿArabī’s doctrines, but also a comparison between the latter and historical Muslim commentaries on the Christian scriptures—particularly the Biblical commentary (in circulation by the thirteenth century) attributed to the famed Sufi theologian Abū Ḥāmid al-Ghazālī, and the fourteenth-century Muslim Biblical commentary by Najm al-Dīn al-Ṭūfī (d. 1316 CE). Part I of the dissertation establishes a foundation for the commentary, inquiring into Ibn al-ʿArabī’s general attitudes towards non-Islamic religions, then considering autobiographical accounts of his relationship to Christianity, the question of his familiarity with the New Testament, and illustrations of his creative engagement with Christian doctrines. Part II of the dissertation constitutes the commentary, considering Ibn al-ʿArabī’s possible views on a number of Johannine doctrines: Jesus’ claim to have been the son of God; Jesus’ claim to have been one with God; the doctrine that Jesus was the embodied Word; the expiatory and epistemic functions of the embodied Word (paralleled by a dialectic relationship between two divergent kinds of witnessing); and the rumor, at the end of the Gospel of John, that the Beloved Disciple would never die.
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