Teses / dissertações sobre o tema "Prophets (Islam)"
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1
Ibrahim, Mohammed Zakyi. "Prophecy of women in the holy Qur'ān with a special focus on Ibn Ḥazm's theory". Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82896.
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This dissertation offers an analysis of the exegetical treatment of the Qur'anic evidence for the prophecy of women. Specifically, it tries to answer contentious questions whether or not there were women prophets according to the Qur'an, and whether or not women were regarded as eligible for this office. Scholars are sharply divided in their opinions on these issues, and the majority rejects both possibilities. This study will show that even though their conclusions happen to coincide with that of the Qur'an, their arguments lack genuine Qur'anic support.For they failed to consider the fact that, one has to identify, first and foremost, the Qur'anic concept of prophecy, which, through juxtaposition of its verses, can be identified as "God's sending of a human being with a book/scripture in order to deliver a message of glad tidings and warnings to people." To evaluate this, certain important scenarios have to be addressed in searching for the concept of prophecy; namely, the purpose of the prophecy; the question of God sending the individuals; and the idea of sending down books/scriptures.
At the same time another group of scholars who argue in favor of women's prophecy have concentrated on the fact that certain women, such as the mothers of the Prophets Isaac, Moses and Jesus, have actually received inspiration from God; a fact that makes them, in their opinion, prophets. The Spanish-born theologian Ibn Ḥazm (d.1064) belongs to this group, and he is considered their chief representative. Thus, this study focuses on him and his theory. He tried to prove women's prophecy through a philological approach and by establishing how communication did take place between God and certain women. Despite the conclusion of this study (using the Qur'an as a measure of prophet/messenger) that the Qur'an does not recognize the prophecy of women, it nonetheless, finds no credible proof that women, in consequence, are debarred from any other type of leadership in Islam.
2
Calabria, Michael. "'The foremost of believers' : the Egyptians in the Qur'an, Islamic exegesis, and extra-canonical texts". Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18195.
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From the perspective of the Hebrew Bible the Egyptians represented the quintessential 'other' to the Israelites - lascivious, idolatrous, tyrannical, hostile and murderous. The biblical characterization of the Egyptians may be explained by the historical context in which early Israel emerged, a context in which Egypt represented a political, military and cultural threat to Israel's survival and distinctiveness, and in which the Israelites came to regard themselves as a covenanted people, in a unique and exclusive relationship with their God. This biblical perspective was inherited to some extent by the early Christian community, which according to the apostle Paul has been grafted into Israel's salvation history, and thus continued to associate the Egyptians with idolatry and base morality. The Islamic assessment of the ancient Egyptians, as presented particularly by the Qur'an, extra-canonical works and commentaries, and how it compares to biblical and extra-biblical views, is the subject of this study. Drawing on distinctions of covenanted and missionary identities as described in Anthony Smith's Chosen Peoples (2003), this thesis hypothesizes that the Qur'an and Islamic tradition with their pronounced missionary thrust present a rather different image of the 'other', particularly the Egyptians, given the historical context in which Islam emerged. This study presents a unique examination of the Egyptians in the Qur'an and extra-canonical texts as related through their encounters with the prophets Ibrahim, Yusuf, Musa and 'Isa. It combines a detailed exegetical and intertextual study of revelant Qur'anic verses with an analysis of extra-canonical texts such as the qisas al-anbiya' and traditions such as are found in al-Tabari's al-Ta'rikh al-rusul wa'l-muluk. Moreover, this thesis addresses historical, Egyptological and archaeological issues, and how the Qur'anic portrayals of the Egyptians in particular reflect the concerns and values of the early ummah, a community of believers which not only struggled to survive the hostilities of the Quraysh, but which sought to bring them and others to faith in the God of Ibrahim.
3
Hamidoune, Mohamed Amine. "La pratique de la "prière sur le prophète" en Islam : Analyse philologique et implications doctrinales". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3124.
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Cette recherche se propose de suivre le développement en islam de la piété centrée sur la figure du Prophète, à travers la pratique de la « prière sur le Prophète ». Elle part de la place de cette prière dans les textes fondateurs et dans la tradition juridico-théologique. Elle se livre ensuite à l'analyse philologique d'un choix significatif de formules de « prière sur le Prophète » (taṣliya, pl. taṣliyāt ) depuis le début de l'islam jusqu'au XIXème siècle, en mettant l'accent sur la tradition maghrébine, marocaine plus précisément. Il s'agit non seulement de recenser ce que disent ces formules sur Muhammad, son caractère, ses vertus, sa fonction prophétique, son rôle spirituel, mais encore de relever les implications doctrinales de ces textes. Ce travail d'analyse aboutit à une synthèse thématique montrant le développement progressif, surtout à partir du XIIème siècle, de formules de prière qui mettent en valeur la dimension métaphysique et cosmique du Prophète plus précisément de la « Lumière » ou de la « Réalité muhammadienne ». Les maîtres soufis qui composent ces taṣliyāt mettent ainsi le Prophète au coeur de la doctrine et de la pratique spirituellesThis research project aims to chart the development of Islamic piety centered on the figure of the Prophet, through the practice of the « prayer on the Prophet ». It begins with the prayer itself which is present in the founding documents of the legal-theological tradition. It continues with a philological analysis of a significant selection of prayer formulas (taṣliya, pl.taṣliyāt ) spanning the beginning of Islam through to the 19th century, with a special emphasis on the traditions of the Maghreb, specifically Morocco. The purpose of such an overview is to identify what these formulas reveal about Muhammad, his character, his virtues, his prophetic office and spiritual role, as well as uncover the doctrinal implications of these texts. This analysis leads to a thematic synthesis showing the progressive development, particularly from the 12th century on, of prayer formulas that put emphasis on the metaphysical and cosmic dimensions of the Prophet, more precisely of the « Light » or « Muhammadan reality ». The Sufi masters who composed these texts thus put the Prophet at the heart of both doctrine and spiritual practice
4
Miraly, Mohammad N. "The ethic of pluralism in the Qu'rān and the Prophet's Medina /". Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99383.
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This thesis deals with (1) the idea of pluralism in the Qur'an---that humanity's diverse communities are to co-exist and co-operate, and that no single group has a monopoly on 'salvation'; and (2) the practice of pluralism in the Prophet's Medina, wherein different religious groups were part of the ummah, 'community of believers'. This thesis will contend that pluralism is central to the Qur'an's vision for society as cooperative and inclusive, as exemplified in such verses as 2:62, 49:13, and 5:48. The Qur'anic doctrine of pluralism---buttressed by the notion of the commonality of humanity---influenced the Prophet's public policy, especially his actions and relations with other communities. This is seen especially in the 'Constitution of Medina', through which the Prophet aimed to establish a unified 'community of believers' (ummah) that included different religious groups, like Muslims and Jews.
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Moussé, Clément. "Les sanctuaires des prophètes dans la Syrie médiévale". Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP045.
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L’islam peut apparaître comme une religion au monothéisme rigoureux, voire intransigeant, centré sur le pèlerinage à la Mekke. Pourtant, la religion musulmane a vu se développer des cultes secondaires, traduits en arabe par « ziyāra-s » ou plus couramment appelés le « culte des saints ». Si le domaine des dévotions secondaires en Islam a donné lieu à de nombreuses études, ces dernières ne se sont jamais appesanties sur ce qu’il a de plus concret dans ces dévotions, soit les sanctuaires en eux-mêmes. C’est ce que nous proposons de faire avec ce travail de thèse. Ces lieux de culte continuent à être visités de nos jours et les sanctuaires font toujours l’objet d’une dévotion de la part de la population musulmane ; ces sites peuvent être considérés comme des objets d’études. En mettant en relation les données archéologiques et les sources textuelles, une histoire de ces sanctuaires et des phases de leur développement peut être écrite. Ce travail s’est limité à une catégorie de saints en particulier : celle des prophètes cités dans le Coran. Il s’agit pour l’essentiel des grandes figures de la Bible et des Évangiles, depuis Adam jusqu’à Jésus, repris par l’islam et évoqués dans le Coran. Cette catégorie de saints a l’avantage de faire le lien entre l’islam et les religions abrahamiques précédentes. Elle permet de vérifier si ces sanctuaires dédiés à ces prophètes musulmans étaient une reprise de la tradition abrahamique dans un territoire précédemment judaïsé et christianisé ou bien s’il s’agissait d’une création musulmane. Ainsi, un corpus de 38 sites répartis dans toute la Syrie médiévale correspondant aux entités politiques actuelles, de Syrie, du Liban, de la Jordanie, d’Israël et de la Cisjordanie a été établi. En partant des données actuelles de terrain et en les confrontant aux informations livrées par les sources textuelles d’origine musulmane, chrétienne et juive et couvrant une large période allant de l’Antiquité jusqu’à la période ottomane, le but principal a été de comprendre tout le processus d’invention, d’implantation et de légitimation de ces sanctuaires dédiés aux prophètes. Ces sites, dont certains avaient une origine antéislamique, ont resurgi au cœur du Moyen Âge et ont suscité une littérature qui les a ancrés de manière pérenne dans la culture musulmane. Il y avait là un besoin, une nécessité de redécouvrir tous ces lieux dédiés aux prophètes. Cette redécouverte des prophètes atteint son apogée au XIIe-XIIIe siècle, dans cette fameuse période dont il est si souvent dit qu’elle fut riche en bouleversements politiques et religieux, une période qui fut dominée par la contre-croisade et l’esprit de ğihād, par les luttes entre sunnites et šī’ites, les rivalités entre les différentes écoles juridiques et l’apparition de différentes structures d’encadrement religieux. Pourtant, un islam populaire coexistait et c’est des traces et des cadres matériels de cette religiosité populaire dont il est question ici de faire la genèseIslam can appear as a strict monotheism religion, even intransigent, focus on the pilgrimage to Mecca. However, the Muslim religion has seen secondary worship develop, translated into Arabic by « ziyāra-s », or more commonly called the « worshipping saints ». If the area of the secondary devotions in Islam has been the subject of many studies, these never concern the more concrete part of the devotions, the sanctuaries in itselves. We propose to make this thesis work on this subject. These places of worship keep being visited nowadays and the sanctuaries are still a devotion object for the Muslim population; these places can be considered as objects of studies. By linking the archaeological data with the textual sources, a story of these sanctuaries and the phases of their development can be written. This research is limitated to one category of saints in particular: the one of the prophets quoted in the Koran. That is mostly the great figures of the Bible and the Gospels, since Adam to Jesus, recovered by Islam and mentioned in the Koran. This category of saints has the advantage to make the link between Islam and the previous Abrahamic religions. It enabled to check if these sanctuaries dedicated to these Muslim prophets were the rerun of the abrahamic tradition in a territory previously convert to Judaism and Christianity or if it was a Muslim creation. In that way, a corpus of 38 sites spread over the all Medieval Syria corresponding of the current political entities of Syria, Lebanon, Jordan, Israel and the West Bank has been established. The main goal was to understand the invention, establishment and legitimation process of these sanctuaries dedicated to the prophets using field data and comparing them with the information given by the Muslim, Christian and Jewish textual sources, by covering a wide period from the Antiquity to the Ottoman period. These sites, which some had a pre-islamic origin, reappeared at the heart of the Middle Ages and generated a literature which anchored them in the Muslim culture permanently. There was here a need, a necessity to rediscover all these places dedicated to the prophets. This prophets rediscovery reach its apogee in the XIIth-XIIIth century, during this famous period often said that it was rich in politics and religious upheavals, a period dominated by the « against-crusade » and the spririt of ğihād, the struggles between the Sunnis and the Shiites, the rivalries between the different law schools and the appearance of various religious command structures. However, a popular Islam co-existed and it comes to make the genesis of traces and materials frameworks of this popular religiosity
6
Sangaré, Youssouf. "La notion de khatm al-nubuwwa (scellement de la prophétie) en Islam : genèse et évolution d'une doctrine". Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC037.
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La notion de scellement de la prophétie (khatm al-nubuwwa) est une doctrine centrale en Islam. R. Blachère (m. 1973) parle d’un « dogme théologique de valeur primordial ». Cependant, comme toute doctrine, celle-ci a une histoire qui, en l’occurrence, remonte aux débats survenus à la mort de Muḥammad pour savoir si la prophétie s’arrêtait ou continuait après lui. C’est un passage coranique, le Cor 33, 40, où l’épithète khātam est appliqué à Muḥammad, qui sera au coeur de ces débats et, par la suite, alimentera, jusqu’au VIIIe/XIVe siècle, de multiples controverses autour de la question de la prophétie et de l’héritage prophétique, de l’excommunication (al-takfīr), du consensus (ijmā‘), de la sainteté (al-walāya), etc. Toutefois depuis le XIXe siècle, plusieurs auteurs musulmans se proposent de renouveler les termes du débat à ce sujet. Sous leur plume, la notion de khātam al-nabiyyīn (sceau des prophètes) ou khatm al-nubuwwa (scellement de la prophétie) devient révélateur d’un ensemble de questions qui dépassent le seul fait de savoir si la prophétie continue ou s’arrête après Muḥammad. Par le biais de cette notion, c’est le rapport de l’Islam à la raison, à l’histoire, à la modernité qu’ils interrogent. Nous nous proposons donc de dresser, dans cette recherche, un tableau précis de la réception de ce passage coranique dans les premiers siècles et de ses relectures modernes et contemporaines. Une telle approche nous permettra de suivre, de manière concrète, l’évolution de la pensée islamique sur une doctrine fondamentale. Elle permettra aussi de montrer comment, dans la pensée islamique contemporaine, des auteurs tentent de soustraire le texte coranique des problématiques remontant aux premières générationsThe concept of finality of prophethood is a central doctrine in Islam. R. Blachère (d. 1973) talks about a “theological dogma of primary value”. However, like for all doctrines, this one has a background which goes back to the debates following Muḥammad’s death. Precisely, the debates were aimed at knowing if the prophecy was sealed after him? The crucial point of those debates concerns a passage from the Qur’ān, the Q. 33, 40, in which the epithet khātam is applied to Muḥammad. Indeed, numerous polemical debates had been fed by this passage up to the 8th/14th century concerning the question of prophecy, prophetic heritage, excommunication, consensus, sainthood, etc.However, since the nineteenth century, several Muslim thinkers proposed to renew the terms of the debate. In their writing, the concept of khātam al-nabiyyīn (seal of prophethood) or khatm al-nubuwwa (finality of prophethood) becomes indicative of a set of questions going beyond knowing if prophecy stops or continues after Muḥammad. Through this concept, they examine the relationship between Islam and Reason, Religion and History, Islam and Modernity, etc. In this study we raise a precise picture of the different interpretations of this concept both those developed in the earliest centuries of Islam and those written by modern and contemporary Islamic thinkers. Such an approach will allow us to follow concretely the evolution of the Islamic thought over a fundamental doctrine. It will also allow to highlight how, in the contemporary Islamic thought, some thinkers are trying to free the Qur’ānic text from issues goes back to the first generations of Islam
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Omar, Abdallah Ma'rouf. "The preparation and strategic plan of the prophet Muhammad for Islamicjerusalem a critical study of Muslim sources /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24712.
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Sundblad, Erik. "Zaynab bint Jaḥsh in 20th century English biographies on the life of the prophet Muḥammad". Thesis, Uppsala universitet, Religionshistoria, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-232445.
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The prophet Muḥammad’s marriage to Zaynab bint Jaḥsh has been viewed as one of the more controversial events in the life of Muḥammad. In the West, Christian authors have long used the events surrounding the marriage to attack Muḥammad’s character, suggesting a lack of morals and unquenchable sexual appetite. This thesis explores whether these negative portrayals of the marriage has been carried over into modern depictions of Muḥammad’s life. A close examination of the historical sources and a discussion of the concept of “Orientalism” precede an analysis of three prominent 20th century English biographies of Muḥammad’s life. The thesis concludes that there is little in way of “Orientalism” to be found in these works. Instead, the authors examined go to great length to exonerate Muḥammad from any immoral acts, motives or intentions, with regard to his marriage to Zaynab bint Jaḥsh.
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Hasan, Suhaib. "The concept of the Mahdi among Ahl al-Sunna". Thesis, University of Birmingham, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340432.
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Azaiez, Mehdi. "La polémique dans le Coran : Essai d'analyse du contre-discours et de la riposte coranique". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3050.
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La recherche proposée souhaite être une contribution aux études coraniques contemporaines. Elle vise à analyser un genre prépondérant du Coran : la polémique. L'étude s'appuie pour l'essentiel sur l'analyse du contre-discours tenu par les détracteurs du Coran, dont ce dernier se fait lui-même l'écho, et la riposte coranique qu'elle génère. L'investigation tentera de répondre aux questions suivantes : comment le discours coranique réfute la parole qui le nie ? Quelles sont les stratégies discursives mises en place ? Quelles sont les représentations de l'opposant qu'elles entraînent ? A quels effets (de sens) sur qui et sur quoi ces stratégies conduisent-elles ? Ce travail empruntera des voies méthodologiques pluridisciplinaires issues des sciences de l'histoire des religions, des théories de la linguistique (la polyphonie, l'intertextualité et le discours rapporté) et des sciences de l'argumentation et de la rhétorique (le modèle dialogal et les questions argumentatives)Although counter-discourse - or the Qur'ān's quotation of opponents real or fictitious - is a fundamental characteristic of the Qurānic rhetoric, it has never been systematically studied. This PhD seeks to partly fill in this gap. For this purpose, our work will propose a localization, a quantification and a categorization of the phenomenon in the Qurānic corpus. The investigation will attempt to answer the following questions : how the Qur'anic discourse rejects the words that denies itself ? What are the discursive strategies in place ? What are the representations of the opponents ? This work will use multidisciplinary science of history of religions, theories of linguistics (polyphony, intertextuality, and reported speech) and science of argumentation and rhetoric
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Azmi, Ahmad Sanusi Bin. "Qurʾānic references to prophet Muḥammad's early life : an analysis of selected works of the third/ninth century". Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7376/.
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This study analyses Qurʾānic references purported to be allusions to the Prophet Muḥammad’s early life. Observations of the use of Qurʾānic references in the early sīra sources substantiate the fact that each of the authors of sīra employed greatly differing numbers of Qurʾānic references. In fact, the use of Qurʾānic references within the work of sīra is occasionally obscure or even, at times, inconsistent. Therefore, the present study seeks firstly to investigate the earliest Qurʾānic references to Muḥammad’s early life recorded in Muslim sources of the ninth century, and further, to explore the ninth century context and early Muslim hermeneutical responses to and understanding of Qurʾānic references to Muḥammad’s early life. Finally, the thesis will analyse for what specific reasons these references were developed, and their various socio-religious contexts. The study is qualitative in nature, and is one in which the researcher will employ both descriptive and source-critical approaches. Its analysis will seek to argue for and confirm the rarity of Qurʾānic references to the Prophet’s early life in the works of ninth century Islamic literature. The study in its findings will argue that the use of Qurʾānic references in constructing the Prophet’s biography is the result of several factors. These include the substantiation of miraculous elements in the narratives, the elucidation of lexical ambiguity in the texts and the ‘Qurʾānisation’ of stories and traditions about the Prophet’s life. It will recommend and extended other areas of future study and analysis of early Islamic literature, in order to explore more deeply the nature of the connection between the Qurʾān and the narratives of the Prophet’s life.
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Rabinowitz, Dani Wayne. "Knowledge by way of prophecy". Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:5e700789-8a47-40c3-bcd0-6720f7e60be1.
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This thesis investigates whether beliefs acquired by way of prophecy are safe. By ‘prophecy’ I have in mind the presentation of the prophetic method as found in the Guide of the Perplexed, which was Moses Maimonides’ philosophical masterpiece. And by ‘safe’ I have in mind the work by Timothy Williamson on the safety condition for knowledge. Both authors have proven to be dominant forces on these respective topics. The significance of this investigation derives from the centrality of prophecy to the three monotheistic religions. My main goal in this thesis is to identify those safety risks associated with the prophetic method. In this manner I aim to undermine any presumption in favor of prophetic beliefs as a whole being safe. Importantly, this general conclusion does not entail of a specific prophetic belief p that p is unsafe. Additionally, the scope of these results is restricted to the model of prophecy found in the Guide. The thesis begins with a critical elucidation of Williamson’s extensive work on the safety condition for knowledge. Particular attention is paid to those issues related to method individuation and Williamson’s cumulative conception of bases. Matters concerning these two topics inform the reading of Maimonides on prophecy found in the second chapter. In particular, I argue that Maimonides should be read as defending a cumulative conception of prophecy. As I emphasize several times during the chapter, the epistemology of prophecy cannot be reduced to the epistemology of testimony since prophecy for Maimonides does not involve the transfer of a proposition from God to the prophet. The third chapter is devoted to identifying those elements of the prophetic method that involve room for error. I argue that while all belief-forming methods in a fallibilist epistemology contain room for error, some are riskier than others. Prophecy should be considered one of the riskier sort. The fourth and final chapter shifts attention to non-standard semantics for ‘knows,’ David Lewis’s in particular. I argue that the interaction between such semantics and the laws governing prophecy in Jewish law is problematic. In particular, I demonstrate that such semantics destabilize the prophetic phenomenon. As such, we must either choose invariantism and gain stability, or choose non-standard semantics for ‘knows’ and live with this lack of stability.
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Dean, Jason Richard. "La Représentation du Livre révélé et son rapport à l'organisation du champ religieux, avec référence à l'Islam à l'époque du Prophète". Université Marc Bloch (Strasbourg) (1971-2008), 2005. http://www.theses.fr/2005STR20049.
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La problématique wébérienne de la routinisation du charisme prévoit que la domination charismatique doit, pour se pérenniser, se rationaliser ou se traditionaliser. Or, ces deux évolutions tendent à circonscrire le pouvoir du prophète. Pour le conserver, celui-ci doit concilier deux exigences antinomiques : affirmer l'autonomie du sujet-croyant, réguler le croire et l'agir religieux des fidèles. Issue d'une tradition plurimillénaire, la représentation religieuse du Livre révélé apparaît comme une réponse à ce dilemme. Sa réception, en Arabie centrale au VIIe siècle, par le Prophète Muhammad annonce une tentative de recomposition du champ religieux, au sens que P. Bourdieu donne à ce terme. Pour décrire, de manière idéal-typique, le groupe religieux issu de la prédication coranique (609-632), nous sélectionnons des traits caractéristiques du groupe afin de produire un modèle théorique que nous désignons sous le terme de " groupe scripturaire "The Weberian problem of the routinization of charisma states that, in order to survive, charismatic domination must become rational or traditional. Since either of these evolutions would threaten the monopoly of prophetic power, the prophet must endeavor to conciliate two contradictory demands: the assertion of the autonomy of the religious subject, and the regulation of the religious beliefs and practices. A solution to this dilemma can be found in the religious representation of the Revealed Book whose tradition reaches back to the second millennium BCE. The reception of this representation in Central Arabia in the 7th century by the Prophet Muhammad inaugurates an effort to restructure the religious field, as understood by P. Bourdieu. By selecting salient characteristics of the Muslim group as instituted by the Prophet, we propose a theoretical model of the “Scripture Group”, term by which we identify this particular type of religious group
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Harris, Todd J. "A Comparative Study of Muhammad and Joseph Smith in the Prophetic Pattern". BYU ScholarsArchive, 2007. https://scholarsarchive.byu.edu/etd/1176.
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As early as 1831, critics attacked Joseph Smith by comparing him to Muhammad. Over time, the comparison deepened as critics and scholars observed doctrinal and political similarities between Mormonism and Islam. Later, scholars compared Joseph Smith to Muhammad because both had generated a new religion and there seemed to be several similarities in the lives of Joseph Smith and Muhammad. These and other comparisons between the two men and their religions have been made from 1831 to the present, yet there have been few thorough, non-polemic examinations of Joseph Smith and Muhammad in the typology of prophethood. While notable similarities exist in the lives of many prophets, the unique similarities shared by these two has warranted further inquiry. I argue the comparison, though initially the result of anti-Mormonism, is justifiable and enlightening. It reveals unique commonalities that occur in the lives of restoration prophets as a result of the role they are divinely called to fulfill. While modern scholarship strongly tends to ignore the possibility of divine influence, I argue that prophetic similarities between Muhammad and Joseph Smith are best explained by divine influence acting in similar circumstances. While I approach the topic in the language of a scholar, this work is intended to contribute in the context of Mormon studies. For Latter-day Saint scholars, a better understanding of Muhammad's mission and role as a prophetic figure could allow us to see him in a different light, not as founder of a false tradition, but as a revelator to his people in his own right, providing the portion of God's knowledge that he was granted, even if incomplete from a Latter-day Saint perspective.
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Alem, Abdenbi. "Les magazi du Prophète dans le Coran et la poésie". Paris 4, 1986. http://www.theses.fr/1986PA040057.
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Cette thèse a étudié les expéditions du prophète Muhammad dans le coran et la poésie contemporaine au prophète. Cette étude porte sur le côté historique et littéraire. Cependant, l'étude littéraire prévaut. Quatre batailles et conquêtes ont été étudiées; badr, uhud, banu-n-nadir et al-handaq et banu qurayza. Chaque bataille et conquête a été étudiée historiquement, dans le coran et dans la poésie. Un chapitre pour l'étude historique de chaque bataille. Un autre pour l'expose de la bataille dans le coran. Un troisième pour l'étude des thèmes coraniques. Et un quatrième pour l'étude des thèmes poétiques. Quatre magazine donc quatre parties; pour chaque partie quatre chapitres. Une cinquième partie a été consacrée pour l'étude des figures de style dans les textes considères. La conclusion a traite trois points: l'influence religieuse sur la poésie. Les caractéristiques générales de cette poésie. Parallèle entre la manière du coran et de la poésie à traiter des magazi.
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Vehapi, Flamur. "Conflict Resolution in Islam: Document Review of the Early Sources". PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1446.
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Islam is the world's fastest growing religion. It is known to have an abundant and very rich amount of knowledge found in the Qur'an and the teachings of Prophet Muhammad, and as such, this religion has tremendously contributed not only to Muslim societies but also to the West. One aspect of this contribution explicated in this thesis is its contribution to the field of Conflict Resolution.
The primary purpose of this study is to unearth the tradition of peace and conflict resolution that comes out of the religion of Islam, which is unknown to many Muslims today. In this study, existing literature in the field is examined, and a qualitative exploration is carried out, in order to formulate a better understanding of the dynamics of the Qur'an, hadith and other documents of Islam, as they relate to peace and conflict resolution. Utilizing a mixed methods approach, data collected for this study came from two sources: the existing literature regarding Islam and conflict resolution and the participants (Imams and religious scholars of Islam) interviewed through a questionnaire.
To begin with, the thesis introduces the fundamentals of Islam and major concepts of the faith. It proceeds with Qur'anic and hadith injunctions on peace and conflict, and how those divine revelations as believed by Muslims, were applied by Prophet Muhammad and his early followers. This work is concluded with the opinions and interpretations of the scholars regarding the original question of this study and the matters discussed in the literature review.
The thesis deals with the teachings of the Qur'an and only investigates and analyzes historical events from the lifetime of Prophet Muhammad and the early caliphate of Islam. In the process, to further explore the concept of conflict resolution in Islam, interpretations of Muslim scholars and imams are included in this document review of the sacred texts of Islam. Some questions addressed in this research are, how might this knowledge be valuable to Muslims today in these times of great turmoil involving the Muslim world after September 11? Where do the primary sources of Islam, the Quran and the hadith, stand as far as peace and conflict are concerned? And most importantly, what does Islam have to teach about conflict resolution?
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Soler, Renaud. "Une histoire de la sīra à l’époque ottomane (XVe-XIXe siècle). Production et formes de la manifestation du savoir historique sur la vie du prophète Muḥammad". Electronic Thesis or Diss., Sorbonne université, 2021. https://accesdistant.sorbonne-universite.fr/login?url=https://theses-intra.sorbonne-universite.fr/2021SORUL112.pdf.
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Entre la fin du XVe siècle et la fin du XIXe siècle, dans les frontières de l’Empire ottoman, Arabes et Turcs produisirent un savoir historique sur la vie du Prophète Muḥammad, au sens que l’on donnait à cette époque au mot « histoire ». Cette production était assurée à la fois par l’écriture de la sīra, ou des siyer-i nebī, et par des formes d’actualisation du passé, qui impliquaient la monumentalisation ou l’incorporation de fragments de ce savoir historique. La monumentalisation consistait à rendre tangible la présence agissante du Prophète dans le monde. L’incorporation relevait de l’inscription dans le corps des fidèles, par des visites, des rituels ou des fêtes communautaires, de fragments de ce passé prophétique. Dans un monde dominé par l’analphabétisme, ces deux modes d’actualisation concouraient à la présence du passé dans le présent, au moins autant que l’historiographie. À partir d’une étude quantitative de la production historiographique sur la vie du Prophète, nous explorerons pas à pas le corpus arabe et turc ottoman de la sīra produit à l’époque ottomane, pour tenter de cerner la structure de son intertextualité, son évolution historique, et surtout établir les règles du fonctionnement de cette économie manuscrite du savoir. Nous essaierons aussi de déterminer quelques formes de monumentalisation et d’incorporation associées aux grands moments de la vie du Prophète, telle qu’elle était racontée dans l’historiographie. Nous montrerons comment, selon des rythmes divers, cette économie de la sīra se désintégra dans la deuxième moitié du XIXe siècle, sous l’effet de la diffusion du livre imprimé, des transformations politiques et de la mise en place de nouvelles modalités de production et de manifestation du savoir historiqueBetween the end of the 15th century and the end of the 19th century, within the borders of the Ottoman Empire, Arabic and Turkish speaking people produced a historical knowledge about the life of Prophet Muḥammad. This production was ensured both by the writing of the sīra, or the siyer-i nebī, and by forms of updating the past, which involved the monumentalization or the incorporation of fragments of historical knowledge about the Prophet. The monumentalization consisted in making tangible the active presence of the Prophet in the world. The incorporation was the inscription, in the body of the faithful, through visits, rituals or community celebrations, of fragments of the prophetic past. In a world dominated by illiteracy, these two modes of actualization contributed to the presence of the past in the present, as much as historiography. From a quantitative study of the historiographical production on the life of the Prophet, we will explore step by step the Arabic and Turkish Ottoman corpus of the sīra produced in the Ottoman period, to discern the structure of its intertextuality, its historical evolution, and above all to establish the rules of this manuscript economy of knowledge. We will also try to determine some forms of monumentalization and incorporation associated with the great moments of the Prophet’s life, as it was told in historiography. We will show how, according to various rhythms, this economy disintegrated in the second half of the 19th century, under the effect of the growing role of the printed book, political transformations and the establishment of new modes of production and manifestation of historical knowledge
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Nigro, Justin. "RECONCILING ISLAM AND PHILOSOPHY IN THE VIRTUOUS CITY: REREADING AL-FARABI'S AL-MADINAH AL-FADILAH WITHIN 10TH-CENTURY ISLAMIC THOUGHT". Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/440141.
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ReligionM.A.
In his tenth-century work, al-Madīnah al-Fāḍilah, the Muslim philosopher Abū Naṣr al-Fārābī posits a solution to the internecine hostilities between Muslim intellectual communities which occurred as a result of conflicting positions on the relationship between revelation and reason, religion and philosophy. In this work al-Fārābī demonstrates that both religion and philosophy are derived from, and dependent upon, divine revelation from Allah to the Prophet. Modern scholars of al-Fārābī interpret his work differently, reading him as an enemy of religion who subordinates Islam to philosophy. In this thesis, after establishing al-Fārābī within the historical and ideological context of tenth-century Islamic thought I analyze al-Madīnah al-Fāḍilah in light of a commentary on the text by Richard Walzer, who is among those scholars who read al-Fārābī as an enemy of Islam who merely reproduces Greek philosophy in Arabic. Contrasting the original Arabic text with Walzer’s English translation and commentary I apply readings of several of al-Fārābī’s other works as an interpretive lens, through which the correct reading of al-Madīnah al-Fāḍilah is made clear. I further analyze the text in light of Islamic Scripture, by which I demonstrate that the foundation on which al-Fārābī’s cosmology is founded has precedence within the Qur’ān. Working in the tenth century al-Fārābī sought to reconcile the conflicting views of his fellow Muslims, in order to bring peace to the community, the Muslim Ummah. Al-Madīnah al-Fāḍilah should be regarded as his crowning achievement in these efforts.
Temple University--Theses
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Staali, Samir. "La Retraite Spirituelle *Khalwa* dans la Pensée Arabo-Musulmane : origines, Pratiques Anciennes et Actuelles, et Dimensions Mystiques". Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30064.
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La présente étude résulte d’une synthèse approfondie de plusieurs approches visant à cerner les différents sens et aspects de la retraite spirituelle (khalwa) dans l’Islam. Dans un premier temps, une étude historico-linguistique du terme et de ses définitions a été réalisée pour montrer la manière qui a permis de le comparer puis le différencier de ses synonymes ou pseudo-synonymes. Par la suite, une réflexion sur les origines et les tous débuts de la pratique spirituelle a fait l’objet de notre recherche, suivie d’une description des règles énoncées dans les manuels destinés aux murîd(s) qui dans l’ensemble, sont au nombre de vingt six. D’autre part, nous avons tenté d’énumérer les mérites de cette pratique à travers un recensement de ses utilités et de ses vertus. Par ailleurs, dans la deuxième partie de ce présent travail, une étude comparative entre les pratiques des anciens et celles de nos contemporains a été menée à travers une enquête au cœur de certaines voies mystiques, plus particulièrement, la cAlawiyya et la Naqshbandiyya. Par conséquent, les résultats apportés ont permis un éclairage ainsi qu’une meilleure connaissance sur le vécu actuel des mystiques, pratiquant la khalwa dans la région Nord-ouest de l’Algérie ainsi que dans d’autres pays occidentaux comme le Canada, les États-Unis, la Suisse et la FranceThe present study was undertaken to deepen evaluate the different senses and aspects of the spiritual practice widely known as *Khalwa* within Islam. This was firstly investigated by an historical and a linguistic study of the term and its definitions. This approach allowed in particular, to understand how the term could be distinguished and differentiated by the synonyms and pseudo-synonyms. In the second part of this research, a serious thought on the origins and the beginning of the practice was undertaken, followed by a clear description of the rules as determined in different manuals which were addressed to murîd(s). Furthermore, we tried in this study to clarify and enumerate the merits of this spiritual practice through a census of its advantages and benefits. Interestingly, a comparative study between the old and current practices has contributed to enrich widely our research through several mystical ways, such as the cAlawiyya and Naqshbandiyya. In conclusion, our findings might allow a better understanding of the mystical ways applied in the practices of the *khalwa* not only in the Ouest-North of Algeria, but in others countries like Canada, United-States, Switherland and France
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Harris, Todd J. "A comparison of Muhammad and Joseph Smith in the prophetic pattern /". Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2067.pdf.
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Munt, Thomas H. R. "The sacred history of early Islamic Medina : the prophet, caliphs, scholars and the town's Ḥaram". Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:e8394f8b-238a-4b23-8bfc-cdf395db0f1a.
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This thesis investigates the emergence of Medina in the Ḥijāz as a widely-venerated holy city over the first three Islamic centuries (seventh to ninth centuries CE) within the appropriate historical context, with special attention paid to the town’s ḥaram. It focuses in particular upon the roles played by the Prophet Muḥammad, Umayyad and Abbasid caliphs, and early Islamic legal scholars in this development. It shows that Medina’s emergence as a widely-venerated holy city alongside Mecca was a gradual and contested process, and one that was intimately linked with several important developments concerning legitimate political, religious, and legal authority in the Islamic world. The most important sources for this study have been Medina’s local histories, and Chapter One investigates the development of a tradition of local history-writing there. The Prophet Muḥammad first created a form of sacred space, a ḥaram, at Medina, and Chapter Two seeks to provide the context for this by investigating some forms of sacred and protected space found in the pre-Islamic Arabian Peninsula. Chapter Three then examines a rare early document preserved in the later Islamic sources, which deals in part with Muḥammad’s creation of Medina’s ḥaram, the so-called “Constitution of Medina”, and investigates why and how Muḥammad created that particular form of sacred space at Medina. The remaining two chapters deal with the history of Muḥammad’s ḥaram at Medina after his death as its original raison d’être disappeared. Chapter Four analyses some aspects of Muslim legal scholars’ discussions concerning Medina’s ḥaram, and demonstrates that certain groups disputed its existence. Chapter Five then seeks to understand why caliphs and other scholars invested so heavily in actively promoting its widespread veneration and Medina’s status as a holy city. It concludes that caliphs from the late first/early eighth century patronised Medina to associate themselves with legitimate political authority inherited from Muḥammad, and that from the late second/eighth century certain legal scholars argued for the continued existence of Medina’s ḥaram because of its association with the Prophet and his Companions who had come to be for them the ultimate source of legal authority.
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Mouline, Nabil. "Les héritiers des Prophètes : sociologie historique de la tradition hanbalo-wahhâbite". Paris, Institut d'études politiques, 2010. http://www.theses.fr/2010IEPP0040.
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Reconstituer la généalogie de la tradition hanbalo-wahhâbite, retracer sa trajectoire historique, décrire ses doctrines et ses pratiques, déterminer son identité, saisir les permanences et les changements qui la traversent, telles étaient les ambitions de ce travail. Son étude dans la longue durée nous a en effet permis de passer en revue les variables historiques, sociales et politiques qui présidèrent à la mise en place d'une morale de responsabilité et d'un processus de routinisation au sens wébérien dans le but de préserver et de transmettre l'orthodoxie, l'orthopraxie et l'ordre politiqueThe aims of this work were to deconstruct the genealogy of the hanbalo-wahhâbi tradition, trace its historical trajectory, describe its doctrines and practices, determine its identity, and examine the continuities and changes that characterize it. The study of this tradition in the longue durée has enabled us to review and re-consider historical variables, and social policies which directed the establishment of an ethic of responsability and a process of routinization to preserve and transmit orthodoxy, orthopraxy and political order
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Boukraïaa, Faïza. "The Life of Mahomet (1858-1861) de Sir William Muir : l'orientalisme dans l'Inde britannique". Paris 8, 2004. http://www.theses.fr/2004PA082359.
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In 1858, the first two volumes of a highly sought for biography were published by Sir William Muir, a British civil servant, a missionary supporter, an orientalist, and later Principal of the University of Edinburgh. Muir first described the Arab Prophet in a positive way. But in his last two volumes, published in 1861, the tone was different. Islam was viewed as an enemy of civilisation and Mahomet was criticised for his bloody measures against the Jews during the Medinian period of his mission. The high praise with which the biography was met by the Anglican missionaries in India was paralleled by fierce Muslim criticism. Syed Ahmad Khan and Syed Ameer Ali, even though they recognised the historian's knowledge of the original Muslim sources, regarded The Life of Mahomet as an insidious attack against the Prophet, and his writer as the avowed enemy of Islam. Nevertheless, Muir is now considered as the forerunner of the ground rules for serious mahometan biographiesSir William Muir, orientaliste, historien de l'Islam, agent de l'administration britannique et supporter des missions anglicanes en Inde, publie les deux premiers volumes de la biographie de Mahomet. Il y décrit le Prophète dans des termes favorables ; contrairement aux deux derniers volumes de cette biographie dans lequel le discours du biographe cède la place au dénigrement et à la critique acerbe d'un Prophète théocrate et sanguinaire. Au moment où les missionnaires évoquent cette biographie dans des termes élogieux, les musulmans les plus hostiles à Muir, Syed Ahmad Khan et Syed Ammer Ali, la décrivent comme l'œuvre la plus insidieuse et la plus dangereuse, même s'ils reconnaissent à l'auteur sa maîtrise des sources musulmanes les plus anciennes. Aujourd'hui, Sir William Muir doit être perçu, non pas comme le fondateur d'une idéologie, mais comme l'instigateur d'une véritable méthodologie d'histoire de l'Islam
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Armstrong, Amatullah. "The artist transformed : Sufi views on the development of the self and art". Thesis, Queensland University of Technology, 1997.
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Abu Madyan Shu'ayb, the exalted Sufi Shaykh of twelfth century North Africa and a contemporary of Shaykh Muhyi-d-Din Ibn al' Arabi, used to say to his disciples, "Feed us with fresh meat." He did not want them to merely relate what another person had to say about Knowledge of Allah. He wanted his disciples, those who struggled on the Sufi Path, to bring forth from the depths of their own hearts that particular Knowledge which Allah had given to each
of them. Shaykh Ibn al-'Arabi often quotes the famous Sufi axiom, "Selfdisclosure never repeats Itself" that is, Allah never reveals or unveils Himself in the same manner in two successive moments to any two creatures within His Creation - ever. The Artist Transformed: Sufi Views on the Development of the Self and Art is a meal containing portions of the fresh meat about which Shaykh Abu Madyan Shu'ayb used to speak. The meat is neither raw nor undercooked nor burned. It is fresh in that it brings forth, for the first time, certain aspects of the Spiritual
Doctrine and Methods of Tasawwuf, explaining them and then relating them to the Sufi artist and his world. This meal is not to everyone's taste. It will only be agreeable, health giving and even delicious to those men and women who genuinely yearn for and seek Knowledge of the Divinity.
From the Sufi perspective, fresh and spontaneous Knowledge,
which enters the purified human heart in the flash of a second, is the only knowledge worthy of being called True Knowledge. This endless unfolding of True Knowledge from the Essence Itself is Real Islam; the Total and Perfect Submission to Allah and the Unconditional Love of Him which marks the final unending stage in the Holy Prophet Muhammad's Art and Science of Self-Transformation. "Islam is a spiral, having its beginning with us in the law
of the community and its end is with God in infinitude.
Anyone ascending this ladder continues towards God in infinitude. Thus, every moment, he gains increased knowledge and consequently surrenders himself, more and more, to God ... This is not idealistic talk, because it has a practical beginning that is placed firmly on the ground in order to lead everyone upwards in itlaq, infinitude, at varying degrees of achievement, each according to his level of knowledge. Everyone is ascending this ladder; 'Above every knowledgeable one is another who is even more knowledgeable' ([The Holy Qur'an] 12:76), until knowledge itself culminates with [God] the 'Knowledgeable of all the unknown' ([The Holy Qur'an] 9:78)." This Art and Science of Self-Transformation is known as Tasawwuf. Within Tasawwuf True Knowledge is called ma 'rifa. It indicates Heart Knowledge not head knowledge. Ma 'rifa cannot be learned. It is the Knowledge which is not to be found in books. Ma 'rifa is the very core of Tasawwuf. This thesis concentrates upon the Art and Science
of Transformation and the Spiritual Methods which aim at purifying the heart in readiness to receive ma 'rifa.
From the Sufi viewpoint, the here below cannot be understood
without Illumination from Above. Therefore, all Sufi writings begin from Above, from the Source, from Allah. There is a distinction to be made between Sufi writings and writings about Sufism. Sufi writings refer to works by people who are themselves initiates of a Sufi Tariqa (Path or Order). They are writings from the inside. In contrast, writings about Sufism are studies and observations from the
outside, by people who are not connected to a Sufi Tariqa. This thesis has been researched and written from within the Living Tradition of Tasawwuf by a Western initiate in an authentic Sufi Tariqa, the Tariqa al-Burhaniyya ad-Dasuqiyya ash-Shadhiliyya. Thus the scope of this thesis is to examine both the Spiritual Doctrine and Methods which permeate the traditional world of the Sufi artist. Every moment of his existence and every aspect of the world in which he lives and creates are penetrated and permeated by the Divine Word of the Holy Qur'an. Therefore, the Spiritual Doctrine and Methods of Tasawwuf, which spring directly from the Holy Qur'an, are the central concern of this thesis.
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Williams, Rebecca R. "An analysis of the supernatural archetype of the Prophet Muḥammad as found in the Sīra/Ta'rīkh and Tafsīr works of al-Ṭabarī and Ibn Kathīr /". Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102830.
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Reports relating supernatural events - or miracles - in the life of the Prophet Muhammad (d. 11/632) have been traditionally either ignored by those modern scholars attempting to determine the historicity of the source material or have been studied piecemeal in an attempt to determine their origins by those scholars who see them as secondary additions. The current study will examine both the sira/ta'rikh, the story of Muḥammad's life as told within larger works of universal history, and tafsir, exegetical, works of two medieval Muslim scholars, al-T&dotbelow;abari (d. 310/923) and Ibn Kathir (d. 773/1373), to attempt to determine how the reports of the supernatural fit into the story of Muḥammad's life as a whole. The result is that there is both a supernatural and mundane archetype for the life of Muḥammad, and that they appear to mirror each other almost perfectly. Whereas the story begins with God performing all the miracles for Muḥammad's benefit, by the time of his death in Medina, Muḥammad has completed his mastery over the forces of the supernatural, even to the point where it appears that God performs miracles directly in response to Muḥammad's prayers. Thus, as Muḥammad gained more control over the movement he founded, he gained an equal amount of control over the forces of the supernatural. Both al-T&dotbelow;abari and Ibn Kathir include reports that contain the supernatural archetype, but also include reports that diverge from it in important ways. While there is not one, overall theory to explain why each author made the changes he did to the supernatural archetype of Muḥammad's life, the examples in the following chapters indicate that the role of the supernatural versus the mundane, the politicization of the archetype, and authorial opinion were important to each scholar and help to support the argument that the miracle stories are integral to the life of Muḥammad as a whole, and deserve to be studied as such.
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Lopes, Jose Aparecido Ferreira. "O sagrado em Gibran Khalil Gibran". Universidade Presbiteriana Mackenzie, 2011. http://tede.mackenzie.br/jspui/handle/tede/2661.
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Previous issue date: 2011-08-19Fundo Mackenzie de Pesquisa
The research, literary and philosophical perspective, historical and sociological analysis in the sacred Gibran Khalil Gibran Arabic cultural context, from the original work in English and best-selling book The Prophet. The goal is to identify and highlight the sacred and its various aspects and manifestations at the thought of Gibran Khalil Gibran. The study aims to contribute to the academy and the Brazilian society and take the first steps through the knowledge of the Arabic legacy of mission life and works of the philosopher, artist, poet and mystic. The analysis is relevant to the text, so the context of produce from experiences from the study of Arabic language and acting as Protestant missionary in the Kingdom of Morocco and Egypt in the years 1992 to 2001. From Rudolf Otto and Mircea Eliade, As theoretical references, the researcher worked literature literary method.
A pesquisa, numa perspectiva literário-filosófica e histórico-sociológica, analisa o Sagrado em Gibran Khalil, Gibran no contexto cultural árabe, a partir da obra original em inglês e best-seller The Prophet, O Profeta. O objetivo é identificar e destacar o Sagrado e seus diversos aspectos e manifestações no pensamento de Gibran Khail, Gibran. O estudo visa contribuir com a Academia e a sociedade brasileira e dar os primeiros passos no conhecimento do legado árabe, através da missão de vida e nas obras do filósofo, artista, poeta e místico. As análises são pertinentes ao texto, portanto, contexto do produzir a partir de vivências provenientes do estudo da língua árabe e atuação como missionário protestante, no reino do Marrocos e Egito, nos anos de 1992 a 2001. A partir de Rudolf Otto, e Mircea Eliade como referenciais teóricos. O pesquisador trabalhou através do método de pesquisa bibliográfica literária.
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Tahir, Karwan. "Kränkande eller Yttrandefrihet : Nio länders medierapportering av Nerikes Allehandas "Muhammedteckning"". Thesis, Örebro University, Department of Humanities, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-6302.
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About two years after publishing so called Muhammad cartoons in Denmark, the Swedish regional newspaper
Nerikes Allehanda in Orebro published an editorial on self-censorship. A drawing of Prophet Muhammad as a Roundabout dog, drawn by Lars Vilks, was illustrating the article. Publishing of Muhammad drawing was followed by reactions both in Sweden and in some other countries especially in the muslim world. There are many differences and similarities between the publishing in Denmark and Sweden. There are differences and similarities between the two cases even regarding to the reactions in muslim countries. Mass media have certainly played an important role in mediating information about the publishing to people in muslim countries. Which information and how they were mediated are significant for shaping perceptions and thereby the reactions that followed the publishing of Muhammad drawing in Sweden. This essay is investigating how newspapers and online newspapers (web newspapers) in nine muslim countries reported about the publishing of Muhammad drawing. The subjects that newspapers were interesting of and the discourses domination reporting are in focus for this investigation. This essay will also investigate how newspapers and online newspapers in muslim countries covered two issues which were well covered by Swedish media, A threat against Lars Vilks from organization "Islamic State in Iraq" and a statement from the Iranian president Ahmadinejad regarding the Muhammad drawing in Nerikes Allehanda.
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Attia-Gherbi, Radia. "Les Vies de Mahomet (XVII-XIXe siècle) : entre Histoire et fiction". Thesis, Paris 8, 2015. http://www.theses.fr/2015PA080110.
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Tout au long de l’histoire de la littérature française et anglaise, la figure de Mahomet a fait l’objet de plusieurs Vies. Dès le Moyen Âge, l’intérêt se concentre autour de la représentation légendaire de ce personnage. Au XVIIe siècle, Humphrey Prideaux publie en anglais une Vie de Mahomet dans un contexte où le thème des « trois imposteurs » était fort prégnant. Plus tard Boulainvilliers suivi de Lamartine rédigeront eux aussi une biographie du prophète de l’Islam. Ces trois principales Vies seront au cœur de notre corpus. S’il existe de nombreuses études sur la représentation légendaire de Mahomet durant la période médiévale, il n’existe encore aucune étude d’ensemble sur la tradition intertextuelle dans laquelle s’inscrivent l’ensemble des Vies de Mahomet publiées en Europe entre le XVIIe et le XIXe siècle. Cette thèse propose de combler cette lacune en mettant en lumière les principales mutations subies par la biographie de Mahomet dans certaines versions occidentales entre le Moyen Âge et le XIXe siècle.La première partie débute par une réflexion sur le genre des Vies et présente celle du prophète de l’Islam qui fait office de texte de référence dans le monde arabo-musulman : la Sîra. Elle souligne, par ailleurs, la singularité de la tradition intertextuelle dans laquelle s’inscrivent la plupart des Vies de Mahomet rédigées en Occident. Une attention particulière est accordée aux motivations de leurs auteurs liées le plus souvent aux contextes historiques et littéraires. La seconde partie décrit les procédés littéraires utilisés par nos auteurs ayant eu pour effet de discréditer la mission prophétique du prophète. Recours à des traductions erronées du Coran, inventions, déformations de certains récits, aucun moyen n’a été épargné en vue de souligner le caractère fallacieux de sa prophétie. La troisième partie confronte la figure de Mahomet à celle de Jésus et de Moïse. Pour faire valoir que le Coran n’a pu être rédigé par nul autre que le prophète de l’Islam. Nos auteurs ont pris soin de comparer certains pans de la vie de ces trois hommes en mettant en valeur ce qui les distingua. Au terme de notre étude nous avons tenté de montrer que l’ensemble des Vies de Mahomet rédigées en Europe s’inscrivent dans une tradition intertextuelle qui puise ses origines dans les écrits latins datant de la période médiévale. Cette thèse voudrait contribuer à une histoire des modes de pensée et de transmission des textesThroughout the history of French and English literature, the figure of Mahomet has been the object of several Lives. From the Middle Ages onwards, interest is centered on the representation of Mahomet as a legendary figure. In the 17th century, Humphrey Prideaux published a Live in a context where the theme of the “three impostors” was predominant. Later, Boulainvilliers and then Lamartine would draft a biography of the prophet of Islam. If there are numerous studies on the legendary representation of Mahomet during medieval period, there is still no general study on the intertextual tradition which joins all the Lives all the Lives of Mahomet published in Europe between the 17th and the 19th century. This thesis suggests this gap by bringing to light the main transformations undergone by the biography of Mahomet in certain western versions between the Middle Ages and the 19th century. The first part begins with a reflection on the genre of the Lives and presents the Live of prophet of Islam that acts as reference text in the Arab-Muslim world: Sîra. It underlines, besides, the particularity of the intertextual tradition which joins most of the Lives of Mahomet written in West. A particular attention is granted to the motivations of their authors bound mostly to the historic and literary contexts.The second part describes the literary processes used by our authors having had the effect of compromising the prophetic mission of the prophet. Resort to erroneous translations of the Koran, the inventions, the deformations of some accounts, no means was saved to underline the deceptive aspect of his prophecy.The third part confronts the figure of Mahomet to the one of Jesus and Moses. To point out that the Koran was not able to be written by none other that the prophet of the Islam. Our authors took care of comparing some episodes of the life of these three men by emphasizing what distinguished them. In the term of our study, we tried to show that all the Lives of Mahomet drafted in Europe join in an intertextual tradition which draws its origins from the Latin texts dating medieval period. This thesis would want to contribute to a history of the ways of thinking and transmission of texts
29
Attia-Gherbi, Radia. "Les Vies de Mahomet (XVII-XIXe siècle) : entre Histoire et fiction". Electronic Thesis or Diss., Paris 8, 2015. http://www.theses.fr/2015PA080110.
Texto completo da fonteResumo:
Tout au long de l’histoire de la littérature française et anglaise, la figure de Mahomet a fait l’objet de plusieurs Vies. Dès le Moyen Âge, l’intérêt se concentre autour de la représentation légendaire de ce personnage. Au XVIIe siècle, Humphrey Prideaux publie en anglais une Vie de Mahomet dans un contexte où le thème des « trois imposteurs » était fort prégnant. Plus tard Boulainvilliers suivi de Lamartine rédigeront eux aussi une biographie du prophète de l’Islam. Ces trois principales Vies seront au cœur de notre corpus. S’il existe de nombreuses études sur la représentation légendaire de Mahomet durant la période médiévale, il n’existe encore aucune étude d’ensemble sur la tradition intertextuelle dans laquelle s’inscrivent l’ensemble des Vies de Mahomet publiées en Europe entre le XVIIe et le XIXe siècle. Cette thèse propose de combler cette lacune en mettant en lumière les principales mutations subies par la biographie de Mahomet dans certaines versions occidentales entre le Moyen Âge et le XIXe siècle.La première partie débute par une réflexion sur le genre des Vies et présente celle du prophète de l’Islam qui fait office de texte de référence dans le monde arabo-musulman : la Sîra. Elle souligne, par ailleurs, la singularité de la tradition intertextuelle dans laquelle s’inscrivent la plupart des Vies de Mahomet rédigées en Occident. Une attention particulière est accordée aux motivations de leurs auteurs liées le plus souvent aux contextes historiques et littéraires. La seconde partie décrit les procédés littéraires utilisés par nos auteurs ayant eu pour effet de discréditer la mission prophétique du prophète. Recours à des traductions erronées du Coran, inventions, déformations de certains récits, aucun moyen n’a été épargné en vue de souligner le caractère fallacieux de sa prophétie. La troisième partie confronte la figure de Mahomet à celle de Jésus et de Moïse. Pour faire valoir que le Coran n’a pu être rédigé par nul autre que le prophète de l’Islam. Nos auteurs ont pris soin de comparer certains pans de la vie de ces trois hommes en mettant en valeur ce qui les distingua. Au terme de notre étude nous avons tenté de montrer que l’ensemble des Vies de Mahomet rédigées en Europe s’inscrivent dans une tradition intertextuelle qui puise ses origines dans les écrits latins datant de la période médiévale. Cette thèse voudrait contribuer à une histoire des modes de pensée et de transmission des textesThroughout the history of French and English literature, the figure of Mahomet has been the object of several Lives. From the Middle Ages onwards, interest is centered on the representation of Mahomet as a legendary figure. In the 17th century, Humphrey Prideaux published a Live in a context where the theme of the “three impostors” was predominant. Later, Boulainvilliers and then Lamartine would draft a biography of the prophet of Islam. If there are numerous studies on the legendary representation of Mahomet during medieval period, there is still no general study on the intertextual tradition which joins all the Lives all the Lives of Mahomet published in Europe between the 17th and the 19th century. This thesis suggests this gap by bringing to light the main transformations undergone by the biography of Mahomet in certain western versions between the Middle Ages and the 19th century. The first part begins with a reflection on the genre of the Lives and presents the Live of prophet of Islam that acts as reference text in the Arab-Muslim world: Sîra. It underlines, besides, the particularity of the intertextual tradition which joins most of the Lives of Mahomet written in West. A particular attention is granted to the motivations of their authors bound mostly to the historic and literary contexts.The second part describes the literary processes used by our authors having had the effect of compromising the prophetic mission of the prophet. Resort to erroneous translations of the Koran, the inventions, the deformations of some accounts, no means was saved to underline the deceptive aspect of his prophecy.The third part confronts the figure of Mahomet to the one of Jesus and Moses. To point out that the Koran was not able to be written by none other that the prophet of the Islam. Our authors took care of comparing some episodes of the life of these three men by emphasizing what distinguished them. In the term of our study, we tried to show that all the Lives of Mahomet drafted in Europe join in an intertextual tradition which draws its origins from the Latin texts dating medieval period. This thesis would want to contribute to a history of the ways of thinking and transmission of texts
30
Palummieri, Giuseppe. "Le prove della veridicità della profezia secondo il teologo Al-Mawardi : L’autore, l’opera e il suo approccio teologico". Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10197/document.
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Dans cette étude, nous nous sommes assigné pour but d’examiner particulièrement les aspects théologiques de A‘lām al-nubuwwa d’al-Māwardī (m.450/1058) en considérant la véracité (sidq) de la prophétie comme le noyau de son livre. La comparaison minutieuse entre les différentes éditions examinées nous a conduit à conclure que l’édition parue au Caire en 1901 et établie sur un manuscrit original est le texte de base, et que la dernière édition parue à Beyrouth en 1994 est le texte standard sur lequel nous avons fondé l’analyse théorique des questions théologiques abordées. Pour arriver à ce résultat, nous sont apparues de grande utilité les récentes méthodes de philologie des textes imprimés appliquées d’une façon novatrice aux textes arabes. La partie centrale de notre étude est consacrée au contenu du texte original de A‘lām al-nubuwwa alors identifié et partiellement traduit. Elle a mis en lumière l’approche essentiellement apologétique de l’auteur qui se manifeste notamment dans son style de réfutation usant la théologie dialectique pour des fins argumentatives. L’approche apologétique se manifeste aussi dans le recours à des matériaux devenus habituels dans ce genre littéraire, à savoir les traditions rapportées. Le thème de la prophétie représente une partie importante de la Summa theologica islamica, et de ce point de vue A‘lām al-nubuwwa peut être considéré comme une œuvre proprement théologique. Al-Māwardī apparaît à cet égard comme un vrai théologien dialectique dans la ligne du courant sunnite et selon une orientation aš‘arite, même s’il ait été à plusieurs reprises soupçonné d’appartenir au mu‘tazilismeDuring the course of our work we aimed for an objective that allowed us to highlight essentially the theological aspects of A‘lām al-nubuwwa by al-Māwardī (m.450/1058) taking into consideration the veracity (sidq) of the prophecy the train d’union in all its’work. The meticulous comparison of the differents editions we have studied permitted us to individualize the first edition ‘Cairo 1901’, based on the original manuscript, as the ‘basic text’ and the last edition ‘Beirut 1994’ as the ‘standard text’ on which we founded our research and on which we concentrated during the course of the theoretical analysis of the theological themes dealt with. Therefore, we considered to follow to this end the recent methodology of the philology of edited texts which was an innovative application in regards to an Arab script. The focal part of our study was based upon the partially translated original contents of A‘lām al-nubuwwa. It is from this that we can highlight a prevailing apologetic tone on behalf of the author, this is the indisputable style through which the argumentative use of dialectical theology but also the frequent use of the referred traditions. The prophecy theme represents a conspicuous part of the Summa theologica islamica and it is for this reason that the A‘lām al-nubuwwa can be considered an imprint of theological work. Al-Māwardī appears to be, in this respect a real ‘dialectical’ theologian in line with the Sunnite current alongside a characteristic orientation towards aš‘arita, even if often is suspected of being part of the mu‘tazila
31
Al-Kayyali, Abdul-Hameed. "La doctrine de la prophétie chez Maïmonide (m. 601/1204) entre pensée juive et pensée musulmane". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3111/document.
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Maïmonide (m. 601/1204) est resté sans doute une figure majeure du judaïsme rabbinique. Mais, sa connaissance de la philosophie fit de lui une référence indispensable dans la pensée philosophico-religieuse juive, chrétienne et musulmane. Son œuvre, riche et variée, témoigne de la jonction harmonieuse, dans un même esprit, d'une religiosité profonde, telle qu'elle s'exprime dans ses traités juridiques et théologiques, et d'une curiosité philosophique et métaphysique qui se révèle dans son œuvre Le Guide des égarés. La présente étude consiste à analyser les origines de la doctrine de la prophétie chez Maïmonide en puisant dans un premier temps, dans ses propres sources, pour les comparer dans un second temps aux références textuelles des philosophes musulmans tels que Fārābī, Ibn Sīnā et Ibn Bāğğa. Le chapitre I a pour objet la définition de la prophétie chez Maïmonide. Le chapitre II porte sur le rôle de l'imagination dans la prophétie. Le chapitre III est consacrée aux significations politiques de la prophétieMaimonides (d. 601/1204) is universally recognized as a leading rabbinic authority in Judaism. His eminence as a philosopher made him an indispensable source in Jewish, Christian and Islamic philosophical and religious thought. The present study aims to analyze the origins of the doctrine of prophecy in Maimonides' philosophy by studying, first, the original sources and then to compare them with the works completed by Muslim philosophers, most notably, Fārābī, Ibn Sīnā and Ibn Bāğğa. Chapter I addresses Maimonides' definition of prophecy. Chapter II examines the role of imagination in the prophecy. Chapter III is devoted to the political implications of prophecy
32
Homoud, Mohammad Ali Nasir. "Diplomacy in Islam: Theory and practice of diplomacy during the period of prophet Muhammed". Thesis, 1992. http://hdl.handle.net/2009/805.
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33
Osman, Ahmed Sheikh Mohamed. "The Khawaarij in past and the present, with special emphasis on their presence in Somalia". Thesis, 2009. http://hdl.handle.net/10500/3515.
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The research aims to establish in a holistic manner the facts about the Khawtirij sect, its
history, beliefs and activities, and the major events it experienced, together with
knowledge about and principles of its different sub·groups. The research also sheds
light on the lama 'at al- Takfir Wa L-Hijrah's activities whether in Egypt or in Somalia.
The thesis scrutinizes the definition of extremism and terrorism in contrast to Islam's
message of tolerance and justice.
Within this context, it also clarifies disagreements deemed reprehensible by Islam.
This study found that Islam promotes unity and condemns disputes, fanaticism,
extremism and factionalism since it is a religion of moderation and tolerance. The
Khawarij is a deviant group which can be described as a terrorist organization in
modern parlance.
The /ama 'at Takfir Wa L-Hijrah is nothing more than a modern version of the Khawiin"j
which ad heres to the same beliefs as its predecessor. It has a visible presence in
Somaliaand aU its actions confirm the original apostacising ideology of the . Khawiirij
Such actions are not trivial; before embarking on them stri ct conditions and regulations
have to be followed. The noble Prophet (peace be upon him) and Muslim scholars have
warned against these practices when correct procedure is flouted.
Some of the most commonly used words are: Islam, reli gion, nat jon, Somalia, Khawiirij,
sect, faith, principles, disagreement, apostasy, Allah, Prophet Muhammad, Qur'an and
Hadith.Arabic
DLITT (Arabic)
34
Cassim, Munira. "Perspectives of Qur'ánic commentators with specific reference to Prophet Músá [P.B.U.H]". Diss., 2004. http://hdl.handle.net/10500/2002.
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Chapter One contains a lengthy discussion of tafsír, outlining its meaning, its need to the present study and the different forms in which it exists, whilst at the same time clarifying its obscurities and commending it as an indispensable science.
Chapter Two offers a concise overview of five Qur'ánic commentators selected for this particular study. This assessment is based on the eras from which they emerged which has a definite bearing on their commentaries.
Chapter Three is a résumé of my subject's biography adopted primarily from Qur'ánic sources. As a frequently mentioned prophet in the Qur'án the story of Músá [p.b.u.h] is drawn from various chapters highlighting substantial aspects of his life.
Chapter Four concentrates on two frequently mentioned events in the life of prophet Músá [ p.b.u.h], namely, his call to prophethood and the proclamation to the pharaoh and his people.
Chapter Five concludes this work by presenting an overview of the perspectives of the different commentators.Religious Studies and Arabic
M.A.
35
Farouk-Alli, Aslam. "A translation of Shaykh Muhammad Alghazālī’s study on bid’ah (heretical innovation) with an introduction on the author and his thought". Diss., 2010. http://hdl.handle.net/10500/4882.
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The boundaries of normative Islam are critically explored in this thesis, which presents a
translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by
the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The
translator’s introduction contextualizes the life and work of the author and also briefly locates
this particular study within the broader framework of classical and contemporary writings on the
subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical
spine of the original work), and conclusion are translated. The first chapter is an introductory
excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The
second chapter casts a wider net, examining the influence of foreign elements upon Islamic
thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion
reaffirms the importance of normative Islamic practice.Religious Studies and Arabic
M.A. (Arabic)
36
Khan, Sadia. "The application of Qur'ān and Hadith in the teaching of life skills in Muslim schools in South Africa". Diss., 2009. http://hdl.handle.net/10500/3361.
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The application of Qur'ān and Hadith in the teaching of life skills in Muslim schools in South Africa.
This study explores the application of Qur‟ān and Hadith in the teaching of life skills, as part of the Islamic Studies curriculum, at Muslim schools. The study further discusses the need to equip learners at Muslim schools with the necessary skills, values, attitudes and orientations that are conducive to greater participation in adulthood.
The study is aimed at examining the potential of an Islamic perspective to meet these needs. The discussion focuses on five areas: health development, personal development, social development, physical development and orientation to the world of work.
The research reveals that the Islamic Studies curriculum can be holistically integrated with life skills development, and the Qur‟ān and Hadith can make a significant contribution for the optimal implementation of this learning area. Muslim schools are urged to implement the recommendations made in this study. The sustained training of educators and the continuous development of learning support materials is needed to ensure that this learning area achieves its objectives.Religious Studies and Arabic
M.A. (Islamic Studies)
37
Aziz, Rookhsana. "Hijab – the Islamic dress code: its historical development, evidence from sacred sources and views of selected Muslim scholars". Diss., 2011. http://hdl.handle.net/10500/4888.
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The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah.
A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women.
While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification.
The issue of the female dress code needs to be presented from a female perspective.Religious Studies and Arabic
M.A. (Islamic Studies)
38
Ismail, Nadia. "Women and political participation : a partial translation of ‘Abd al-Ḥalīm Muhammad Abū Shaqqah’s Taḥrīr al-Mar’ah fī ‘Aṣr al-Risālah (The liberation of women in the prophetic period), with a contextual introduction to the author and his work". Diss., 2016. http://hdl.handle.net/10500/22256.
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This thesis is a translation of a chapter that examines the role of Muslim women in politics during the early Islamic period and their engagement with religious and political discourses. This subject raises a combination of provocative challenges for Islamic discourse as Muslim women have had a complex relationship with their religious tradition dating back to the very inception of Islam. Despite Qur’ānic injunctions and Prophetic affirmations of the egalitarian status of Muslim women, social inequality and injustice directed at women remains a persistent problem in Muslim society. In the translated text Abū Shaqqah goes about re-invoking the normative tradition in order to affirm the role of Muslim women in politics. Furthermore the translation is prefaced by a critical introduction outlining the contours of the 20th century landscape, which attempts to describe the struggle of Muslim women in Abū Shaqqah’s time.Religious Studies and Arabic
M.A. (Arabic)
39
Gamieldien, Mogamad Faaik. "An annotated translation of the manuscript Irshad Al-MuqallidinʾInda Ikhtilaf Al-Mujtahidin (Advice to the laity when the juristconsults differ) by Abu Muhammad Al-Shaykh Sidiya Baba Ibn Al-Shaykh Al-Shinqiti Al-Itisha- I (D. 1921/1342) and a synopsis and commentary of its dominant themes". Thesis, 2018. http://hdl.handle.net/10500/25753.
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Text in English and ArabicIn pre-colonial Africa, the Southwestern Sahara which includes Mauritania, Mali and Senegal belonged to what was then referred to as the Sudan and extended from the Atlantic seaboard to the Red Sea. The advent of Islam and the Arabic language to West Africa in the 11th century heralded an intellectual marathon whose literary output still fascinates us today. At a time when Europe was emerging from the dark ages and Africa was for most Europeans a terra incognita, indigenous African scholars were composing treatises as diverse as mathematics, agriculture and the Islamic sciences. A twentieth century Mauritanian, Arabic monograph, Irshād al- Muqallidīn ʿinda ikhtilāf al-Mujtahidīn1, written circa 1910/1332, by a yet unknown Mauritanian jurist of the Mālikī School, Bāba bin al-Shaykh Sīdī al- Shinqīṭī al-Ntishā-ī (d.1920/1342), a member of the muchacclaimed Shinqīṭī fraternity of scholars, is a fine example of African literary accomplishment. This manuscript hereinafter referred to as the Irshād, is written within the legal framework of Islamic jurisprudence (usūl al-fiqh). A science that relies for the most part on the intellectual and interpretive competence of the independent jurist, or mujtahid, in the application of the methodologies employed in the extraction of legal norms from the primary sources of the sharīʿah. The subject matter of the Irshād deals with the question of juristic differences. Juristic differences invariably arise when a mujtahid exercises his academic freedom to clarify or resolve conundrums in the law and to postulate legal norms. Other independent jurists (mujtahidūn) may posit different legal norms because of the exercise of their individual interpretive skills. These differences, when they are deemed juristically irreconcilable, are called ikhtilāfāt (pl. of ikhtilāf). The author of the Irshād explores a corollary of the ikhtilāf narrative and posits the hypothesis that there ought not to be ikhtilāf in the sharīʿah. The proposed research will comprise an annotated translation of the monograph followed by a synopsis and commentary on its dominant themes.
Religious Studies and Arabic
D. Litt. et Phil. (Islamic Studies)