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The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
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Networked Digital Library of Theses and Dissertations.
Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 1 to 2 of 2 (0.018 seconds)Spelling suggestions: "subject:"ḥulūl"" "subject:"uṣūl""
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Hétérodoxes et non musulmans dans la pensée d’Abū Ḥāmid al-Ġazālī (m. 1111) / Unorthodox and non-Muslims in the writings of Abū Ḥāmid al-Ġazālī (d. 1111)Pisani, Emmanuel 09 January 2014 (has links)
Face aux divisions fratricides de son temps au sein de la communauté musulmane, Abū Ḥāmid al-Ġazālī (m. 505/1111) est amené à développer une synthèse conciliatrice entre les différents courants et mouvements de l’islam afin de combattre la dynamique d’exclusion et d’anathémisation (takfīr) qui menace la communauté. Notre recherche montre que plus al-Ġazālī bataille sur le plan juridique, théologique et mystique pour un grand mouvement d’intégration des différences doctrinales, de conciliation et de respect des différences de lectures ou d’interprétation du Coran, plus son regard sur les non musulmans devient inclusif et ses jugements parfois tranchés cèdent à une appréciation pondérée au point de suggérer des propositions eschatologiques audacieuses quant à leur devenir dans le monde de l’au-delà. / Faced in his lifetime with fratricidal divisions within the muslim community, Abū Ḥāmid al-Ġazālī favoured over the years a conciliatory synthesis of the various strains and movements within Islam in order to combat the spiral of exclusion and denunciation (tafkīr) which threatened the community. The research undertaken here reveals that the more al-Ġazālī militates on a legal, theologial, and mystical level for a wide- sweeping integration of doctrinal differences, and for the acceptance and respect of different readings or interpretations of the Coran, the more understanding and tolerant his attitude to non-muslims becomes, and his sometimes stern judgements give way to a more reasonable appreciation, even to the point of putting forward bold eschatological propositions concerning the future of non-Muslims in the next world.
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Shayh Yusuf Al-Maqassari's literary contribution with a special attention to his Matalib Al-Salikin (The Quests of the spiritual seekers)Sahib, Muzdalifah January 2019 (has links)
Text in English and Arabic / Bibliography: leaves 373-390 / The importance of this research on the life of Shaykh Yūsuf‟s life and legacy is eviden t from the
depth of the reports on "Shaykh Yūsuf al-Maqassarī’s literary contribution with a special attention
to his Maṭālib al-Sālikῑn [The Quests of the Spiritual Seekers].” We contend that without a
comprehensive knowledge of it, some of the subtleties and nuances of the Shaykh as well as his
treatises will remain concealed from us.
I utilised the comprehensive religious historical and philological approaches following the
methodology of Sultan, Nabilah Lubis, and Suleman Essop Dangor to complement al-Maqassarī‟s
history, his literary contribution in general and to gain the essence of his Maṭālib al-Sālikῑn through
commentaries. I also used hermeneutic‟s theory for interpreting some of the texts.
Shaykh Yūsuf (1626-1699) is considered a national hero of Indonesia and South Africa. His
movements from Gowa South Sulawesi to other countries including the Middle East were
motivated by his wish to deepen his understanding of Islamic mysticism. This was supported by his
local teachers and the needs of Gowa Kingdom for a qualified Islamic scholar to convert its
animistic society into real and fervent Muslims. This responsibility fostered in him a sense of
bravery and adventure, and he ended up wandering around the world in search of knowledge. In
their purpose to rule the East Indian countries and remove his influence over his fellow citizens,
the Dutch banished Shaykh Yūsuf initially to Ceylon and then to Cape of Good Hope, South Africa
(1684-1699). He left behind a large body of literary contributions, many of them still preserved at
UB Leiden and the National Library of Jakarta.
His Maṭālib al-Sālikῑn holds a special place among his literary contributions. It discusses three
important issues that are illustrated with parables which should be understood by spiritual seekers;
namely tawḥῑd, ma‘rifa, and „ibāda {Divine Knowledge, Divine Recognition and Worship]. They
constitute a tree with leaves, branches, and fruit. Its practitioners are directed to the Oneness of
God and to none other. These teachings have become a foundation of his reformist ideas and a
basis to build his Islamic community in South Africa and finally to be implemented in his own ṣūfī
order, Ṭarīqat al-Yūsufiyya/Khalwatiyyat al-Yūsufiyya. / Religious Studies and Arabic / D. Litt. et Phil. (Islamic Studies)
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