Tesis sobre el tema "Classical Islam"
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Masri, Ahmed Mohammed. "The classical conception of treaty, alliance and neutrality in Sunni Islam". Thesis, University of Newcastle Upon Tyne, 1998. http://hdl.handle.net/10443/421.
Texto completoAlsehail, Marzoug A. M. "Ḥadīth-Amālī sessions : historical study of a forgotten tradition in Classical Islam". Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/9621/.
Texto completoMavani, Hamid. "The basis of leadership : Khumaynī's claims and the classical tradition". Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56919.
Texto completoAlsumaih, Abdulrahman Muhammad. "The Sunni concept of Jihad in classical Fiqh and modern Islamic thought". Thesis, Newcastle upon Tyne : University of Newcastle upon Tyne, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.389570.
Texto completoMuhamad, 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.
Texto completoAmin, El-Sayed Mohamed Abdalla. "Terrorism from a Qur'anic perspective : a study of selected classical and modern exegeses and thier interpretation in the modern context". Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1269/.
Texto completoMoradian, Davood. "Punishment across borders : transnational conceptions of punishment : the conception of punishment in classical Athens, Islam and international criminal justice". Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/11019.
Texto completoMourad, Suleiman Ali. "Early Islam between myth and history : Al-Hasan Al-Basri (d. 110 H = 728 CE) and the formation of his legacy in classical Islamic scholarship /". Leiden : Brill, 2006. http://catalogue.bnf.fr/ark:/12148/cb40104430n.
Texto completoAl-Shaer, Naser Eddin M. A. H. "Required daily prayers : A comparative study with special reference to the position of women in the classical sources of Islam and Judaism". Thesis, University of Manchester, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501229.
Texto completoEbrāhim, Badrudīn sheikh Rashīd. "The foundation of the Caliphate and Imamate in Islam: a comparative study between the Ash‛ariyyah and the Imāmiyyah from a classical perspective". Thesis, University of Western Cape, 2009. http://hdl.handle.net/11394/3276.
Texto completoImāmah, (imamate) literary means leading, and khilāfah (succession) means representative. but, in the terms of "Islamic concept", the medieval theologian and jurists has termed it «Religious–Political leadership».1 the major dispute concerning the imamate surrounding the question of investiture to exercise the prophet’s comprehensive authority (Wilāyah‘āmah), as the temporal and spiritual leader of the ummah (community). From demising of the prophet, the matter of imamate, between Ash‛arī and Shī‘ah (twelve) there are two main opinions. Ash‛arī’s views are prevalent among the early Muslims headed by Abûbakar and his associates regarded the imamate to be right of the ummah (nation), and they chose Abûbakar. The Shī‘ah implicitly rejected the previous opinion, and maintained that the leadership was passed on through a special designation. This regarded the imamate divinely invested in ‘Ali ibn Abī Ţālib, the prophet cousin and son-in-law. Therefore, controversy between Ash‛arī and Shī‘ah on the question of leadership arise after the prophet returns and coherences to the two fundamentals central points: First: The nature of the relationship of the prophethood to the political leadership. The Shī‘ah regarded political leadership as an extension of the prophetic mission after the demise of the prophet: «Meaning that political leadership is not simply political rule but it is the corollary of the interpretation of religion, and takes imamate in depth interpretation»2. Other hands, Ash‛arī consider and include it in the matter of masāliħ Al ‛āmah (public interest). The Islamic jurists definite the masāliħ al ‛āmah (public interest), any issue whether it is religion or matter of world that could not fixed with fact proof from holy Qur'ān and prophet’s tradition. Therefore, the matter of caliphate emerges it in the masāliħ al-‛āmah (public interest) which, relies on human agency. Second: The contract of political leadership and authority between the problematic of mutual consultation and divine appointment. This point focus on ‘aqd (contract) of khilāfah (repress- entative of God) between leader and ummah (nation) and evolves around the problem of consultation, mainly in the Ash‛arī’s view, which is based on "selection system". So, in the historical experience, it can be noted that the consultation as mechanism in the choosing the ruler was not achieved as an "organized system" neither in the period of the rightly guided caliphs, nor in the periods of dynastic rulers. The imamate as a «supreme leadership» had a major problem issue in the contemporary scholars, both the Islamic and secular, since it was announced in the modern context Dawlah (government), which based on nationality and separated from religious hegemony. Its dialectic, in the present article, is to deal with theological and judicial theory. Therefore, in 1979, the Islamic council of Europe published a «concept of Islamic state». Most of the figures shaded are based on the Khomeini's thought (the founder of Islamic republic revolution of Iran), and Karāchī’s Muslim council scholar (they constituted Ash‛arī view). In the Islamic state, the Khomeini thought based on «the Islamic state is constitutional; Government is based on law and the Paramount legislative authority resides on God himself». On the other hand,«the Islamic state» shaped as «the principals of an Islamic state which centers on the supremacy of God, citizens rights and proper government» 3 Therefore, caliphate it is difficult to separate or detach from prophethood in the perspective of the commentary and interpretation of equally the Qur'anic and Sunna texts. So, difference between Ash‛arī and Shī‘ah around immāmah (leadership in Islam) are based on the theological principles which rise from the problem of cosmology, divine justice and human destiny. Therefore, the difference can be based on the idea (thought) about these theological principles.
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.
Texto completoThis 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
Natij, Salah. "Adab : recherches sur la pensée éthique, esthétique et politique dans la littérature arabe classique". Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040246.
Texto completoThis work aims to contribute to the reconstruction and the study of classical Arab thought developed in the field of adab. Note that we say good classical Arabic thought developed in the field of adab, because we believe that if we want to know how the classical Arabic thought had tried to build an ethical and aesthetic vision is in space specific to the adab questions must be sought. This means that it is not in the so-called Islamic philosophy, or in the set up by Islamic moral system it would be possible to find old Arabic ethical vision as had tried to develop and express themselves. Indeed, While classical Arabic thought had and still has something original to bring to the mind and universal cultural thing would not be developed through the Islamic religion moral system, or through discussions by philosophers, but thanks to the ideas developed in the field of adab. Indeed, it is in and through the thought of the classical Arabic adab culture as truly present itself, that is to say, as it speaks to us through the elements that belong to it properly and intrinsically. For if, as is often said, poetry is the Diwān of the Arabs, that is to say, the archive of their traditions and their feelings, adab, he is both their wisdom, ethics and aesthetics
Hassan, Iyas. "Le récit coranique et sa réécriture au IIe/VIIIe siècle. Éléments d'une mutation esthétique et culturelle autour de la formation des genres narratifs arabes". Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030106.
Texto completoOur research examines story’s genesis in the Arabic literature from two points of view: the role played by religious literature in this genesis and the progressive development of the written culture during the first two centuries of Islam. Unlike thesis which consider narrative as an extraneous genre to Arabic literature, our corpus, based on narrative texts well known by Islamic studies yet often neglected by literature’s researchers, led us to affirm that an Arabic narrativity was born in an archaic oral tradition and that earliest centuries’ texts with religious character represent an essential link in the configuration of the Arabic narrative tradition.The analysis is founded on a comparative study of two versions of the same religious text, one from The Qur’an (Mūsā and the Servant of God, XVIII : 60-82), dating back to the first quarter of the 7th century, and the other from the commentary of Muqātil b. Sulaymān in the middle of the 8th century. It is indeed possible to define an Arabic archaic narrativity rooted in the orality that we can in the first version of the story. Meanwhile the second version, giving the fact that it belongs to a written genre, the commentary, highlights a certain detachment from the oral communication’s structures. Therefore, the period between these two chronological references could be seen as a shifting stage, both cultural and aesthetic. This shifting stage opens the way for a study concerning the development of the writing’s practice in an oral context and as well the impact of this cultural evolution on the conception of story
Jalajel, David Solomon. "Bibliography Islam & biological evolution exploring classical Sunni sources and methodologies". Thesis, 2010. http://hdl.handle.net/11394/3459.
Texto completoThis research investigates, within the framework of classical Sunni Islamic scholarship,what we might expect an Islamic opinion about evolution to be,bringing together an accurate and detailed understanding of evolutionary biology as the field stands today with a systematic consideration of the traditional Islamic sciences.The scope of the study encompasses the scholarly traditions recognized, at least by their respective adherents, to be part of Muslim orthodoxy – referred to in Islamic discourse as Ahl al-Sunnah wa al-Jamāʿah or more colloquially as “Sunni”. It covers the works of the scholars of the Ashʿarī, Māturīdī, and Salafī theological schools as well as the sources which they all draw upon – the Qur’ān, the Sunnah, and the opinions of the Salaf.The reason for this choice is that these traditions represent for most Muslims the “mainstream” of Islamic thinking, and therefore have a greater relevance for determining what a general Islamic perspective on evolution could be.The study first identifies and defines the methodological approaches of classical Sunni scholarship that have relevance to the question of an Islamic position on biological evolution. It also identifies and defines the issues within the field of Evolutionary Biology that need to be brought under scrutiny. The methods of classical Islamic Theology are then applied to the claims of Evolutionary Biology, drawing on traditional Islamic sources. The result of the study is an extrapolation of what an orthodox Islamic position towards biological evolution could be. Is Islam neutral towards the idea of biological evolution? Does it support it or categorically reject it? Can it accept certain aspects of Evolutionary Biology while rejecting others?Finally, the extrapolated “classical” Islamic position on evolution is compared with the writings of some contemporary Muslim scholars whose views run contrary to that extrapolation. Possible reasons for the discrepancy are explored.Such an interdisciplinary work should provide a valuable frame of reference for a more accurate analysis of the creation-evolution debate unfolding in the Muslim world today.
Geissinger, Aisha. "Gendering the classical tradition of Quran exegesis: Literary representations and textual authority in medieval Islam /". 2008. http://proquest.umi.com/pqdlink?did=1659965101&sid=4&Fmt=2&clientId=12520&RQT=309&VName=PQD.
Texto completoMayerà, Gustavo y Alberto Ventura. "la scienza delle lettere ('ilm al-huruf) nell'Islam: dalla tradizione classica all'Unmudag al-farid di Ahmad al-'Alawin (1869-1934)". Thesis, 2017. http://hdl.handle.net/10955/1693.
Texto completoJappie, Achmat Ahdiel. "The development of the arabic essay and short story with particular reference to the contributions of Mustafā Lutfī al-Manfalūtī". Diss., 2007. http://hdl.handle.net/10500/1656.
Texto completoReligious Studies & Arabic
M.A. (Arabic)