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This thesis is a study of one prominent meditative path-structure in early Buddhism. The path-structure is called the 'Stereotyped Structure of the Path' (henceforth SSP) in this study, as it is a list that contains more than twenty items of formulas that are composed in a step-by-step order and according to a definite pattern. The list sequentially presents the stages from initial meditative and related disciplinary practice through to the result of Buddhist final liberation. This thesis is divided into two parts, both of which are based on a comparative study of the different versions of the texts that contain the SSP list. These texts include the materials transmitted in Pali, Sanskrit, and Chinese sources. The four Nikayas, the four Agamas and the Sarighabhedavastua re our primary concern. Part I examines the appearances of the SSP list as a whole entity, while Part II examines the members of the list individually. Many forms of the list are found throughout the early Buddhist canon. The most common form of the list presents a complete and longest version, which occurs in considerable numbers of text in DN/DĀ and MN/MĀ. There are also other forms of the list scattered in many other texts. Some of them have a shortened form in terms of the length, which present a partial form of the list with items missing. In a number of cases these shorter lists are combined with items that are not seen in the standard SSP list. All these accounts are examined in Part I, and a thorough comparison is undertaken. The applications of these lists and their broad distribution across various texts have significant implication. The wide-ranging use of the SSP list brings us to consider whether we could discover the origin of the SSP list in these numerous instances. Through a careful investigation several possibilities have been considered. Part II is dedicated to a comprehensive study on the components of the SSP list, namely the SSP formulas. Ten of such formulas are examined in full detail and others are summarized in the Appendices. The presentation and content of the formulas reveal interesting points while doing a comparative study through many different texts. The implications of the variation as well as the similarity of the formulas in various texts indicate some significant points. They imply information regarding how the fixed units of expression have been applied successfully, in terms of the transmission of the list. These fixed units from the SSP formulas work well not only due to a certain level of flexibility in their employment but also under a remarkable fixity of the arrangement. The conclusion drawn from this suggests that this fixity, which is in fact governed by the underlined fundamental principle of the path-structure, has lead the SSP list - as seen all over the canon - to a highly consistent and coherent presentation. This is so regardless of the great deal of variations found in many occurrences. This message is in turn of crucial importance in assisting our understanding of the nature of the composition and transmission of Buddhist oral literature.

This thesis examines the creation, deluge, and exodus (sea crossing/Sinai) accounts of Genesis and Exodus in relation to cosmic mountain ideology, demonstrating in each narrative the cosmogonic pattern: through the waters 4 to the mountain -* for worship, and arguing that these narratives function to explain the logic and necessity of the tabernacle cultus, temples being the architectural embodiment of the cosmic mountain. While cosmic mountain ideology is an acknowledged backdrop to the religions of the ancient Near East, and to the abernacle/temple cultus of Israel in particular, sufficient attention to its function in these biblical narratives has been wanting. The cosmic mountain will be seen to serve as a symbol for approaching God so that the idea of a "gate liturgy" (in a similar fashion to that of Psalms 15 and 24: "Who shall ascend the mount of YHwH? ") is highlighted in each narrative: Adam and Eve must descend the mount upon their transgression, making the return ascent in worship a key feature in the drama leading up to the tabernacle account (and, perhaps, beyond); Noah, being found just and blameless in his generation, is thus allowed entrance into the ark, something of a "prototype" of the tabernacle; and Moses alone is permitted ascent to the summit of Mount Sinai, a role later mimicked in the instructions for the high priest's annual entrance into the holy of holies. To dwell in the divine Presence via the tabernacle cultus thus presents something of a full-circle, albeit mediated, return to the original intent of creation

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This thesis aims to investigate the significance of Divine Love in the Islamic tradition with reference to Sufis who used the medium of Arabic to communicate their ideas. Divine Love means the mutual love between God and man. It is commonly accepted that the Sufis were the forerunners in writing about Divine Love. However, there is a relative paucity of literature regarding the details of their conceptions of Love. Therefore, this attempt can be considered as one of the first of its kind in this field. The first chapter will attempt to define the nature of love from various perspectives, such as, psychology, Islamic philosophy and theology. The roots of Divine Love in relation to human love will be explored in the context of the ideas that were prevalent amongst the Sufi authors regarded as authorities; for example, al-Qushayri, al-Hujwiri and al-Kalabadhi. The second chapter investigates the origins Of Sufism with a view to establishing the role that Divine Love played in this. The etymological derivations of the term Sufi will be referred to as well as some early Sufi writings. It is an undeniable fact that the Qur'an and tladith are the bedrocks of the Islamic religion, and all Muslims seek to justify their ideas with reference to them. This was especially true for the Sufis. The third and fourth chapters will, therefore, focus on the concept of Divine Love in the textual sources of Islam in order to determine the role that these played in the development of the Sufi conceptions of love in general. Having highlighted the origins and general context of Divine Love, the following five chapters will focus on selected Sufis whose contributions can be regarded as significant, original and representative of the Sufi tradition. The exclusive characteristics of each Sufi's concept of love will be analysed and an attempt will be made to present them as a paradigm of Sufi love. The paradigms of love of the following Sufis will be presented: Rabi`a, al-I-Jallaj, al-Ghazäli, Ibn 'Arabi and Ibn al-F5ricl. The concluding chapter will provide a synthesis of these paradigms of love by putting forward a framework which identifies the key stages in the development of the Sufi paradigm of love. Regarding the scope and limitations of this study, it should not be seen as a historical or biographical research. The historical analysis and information are presented merely to give some insight into the social and historical context of the Sufi's time. The primary aim of this research is to establish the different paradigms of love of the Sufis referred to above, by analysing the exclusive motives specific to each paradigm. Finally, this research is by no means a comprehensive account of the Sufi paradigms of love. The development of the thesis showed that this research can be approached from many different angles. For example, the concept of love is closely associated with the concept of ma`rifia, and the concept of God. The relationship of the two with the concept of love is a possible area of further research. In addition, the historical information available on each individual Sufi provides ample material for a detailed study of the concept of love in that particular Sufis paradigm. This work provides a general framework for further studies.

This thesis is about al-Qadi 'Abd al-Jabbar's thought on theological epistemology. It aims to study thoroughly the relation between al-Qadi 'Abd al-Jabbar's theory of knowledge and his theology. It also considers how epistemological discussion have been developed in Islamic theology from the early stage of Islam until the fourth/eleventh century. The thesis is divided into four chapters and structured as follows. Chapter one describes the historical context of al-Qadi 'Abd al-Jabbar's theological epistemology, which includes his biography, the socio-political background of his time and the development of epistemology in Islamic theology prior to his time. Chapter two considers al-Qadi 'Abd al-Jabbar's view regarding the theory of knowledge, in particular the definition and the division of knowledge. Both will be examined in order to explain how his theory of knowledge relates to his theory. Chapter three examines the possibility of human knowledge of God according to al-Qadi 'Abd al-Jabbar. Topics discussed include the question of why we need to know God and what the ways to know God are. Chapter four analyses the relationship between al-Qadi 'Abd al-Jabbar's theory of knowledge and his religious ethics. The topics discussed include the knowledge of good and evil, the role of intellect and the concept of human obligation (<i>al-Taklif)</i>. As a final point, the thesis offers a brief conclusion in which al-Qadi 'Abd al-Jabbar's distinctive views on theological epistemology are summed up.

This thesis is a study of the conflict between the traditionalists and the reformists in matters of <i>^cibadah </i>as a result of the emergence of Islamic reform in Malaysia. This thesis is divided into three major parts. Part One highlights the phenomenon of Islamic reform in general and its emergence and development in Malaysia, while Part Two focuses on the general concept of <i>^cibadah. </i>Part Three serves as the most significant part of this study as it highlights the contents of the conflict and its analysis. Part One is divided into two chapters. Chapter One provides an introduction dealing with the notion and terminology of Islamic reform, its brief historical development and some of its basic principles. It provides a basis for an understanding of the development of Islamic reform in Malaysia. Chapter Two reveals the background of the Malay Muslim community which has been an important factor that contributed to the advent of Islamic reform in Malaysia. It then discusses briefly the historical development of Islamic reform in Malaysia from its early days of emergence until the present day. The basic ideas which contributed to the growth of the conflict which involved the traditionalists and the reformists are also studied in this chapter. Part Two comprises one chapter, i.e. Chapter Three. This chapter turns to the subject of the conflict, viz. <i>^cibadah.</i> It explores the basic idea of <i>^cibadah, </i>its concept, principles, relationship with the past forms of <i>^cibadah, </i>its system and status in Islam. This chapter provides a basis for further understanding of the conflict between the traditionalists and the reformists discussed in the next chapter. Part Three consists of two chapters, i.e. Chapter Four and Chapter Five. Chapter Four reveals in detail the content of the conflict between the two rivals in the realm of <i>^cibadah. </i>It explores their respective standpoints as well as their argumentations on specific disputed issues. Chapter Five analyses the conflict between the two parties by studying the major reasons for the conflict and its impact upon the Malay Muslim community. It also views the future of conflict and suggests possible formulas in managing the conflict.

This thesis is an analysis of the effect of Islamic doctrinal conflict on the science of Hadith. Part 1 describes how doctrinal conflict began among the Muslims in the early years after the death of Prophet Muhammad. The conflict grew rapidly to affect the lives and history of the Muslims, who became divided into different doctrines and groups, each with its own view on politics, <i>aqidah</i> and <i>fiqh</i>. It includes a short description of each of the well-known doctrines covering politics, <i>aqidah</i> and <i>fiqh</i> (its founder, origins and famous promoters). Part 2 concentrates on the effect of doctrinal conflict on Muslims in their narration of hadiths. A comparison is made of the narrations by several scholars of Islam to investigate the extent to which each scholar accepted the narrations and narrators promoted by other scholars. It also determines the effect of doctrinal conflict on the forgery of hadity to support a particular opinion and to glorify or disparage an individual or group. Part 3 examines the term “narration of the heretic” (<i>riwāyat al-mubtadi’)</i>, that is, each scholar regarding the others as heretics. To this end, the views of various scholars of Islam are analysed to determine their differences and their effect on Muslims in the science of Hadith with regard to the “narration of the heretic”. Therefore, it investigates how the different views held by scholars of the “narration of the heretic” affects the judgement of hadiths. Part 4 consists of a comparative study of a group of narrations that have been subjected to widely differing interpretations by Muslims. The fields chosen for this study are Virtues (<i>al-Manaqib)</i>, the Faith (<i>al-‘aqidah)</i> and Jurisprudence (<i>al-fiqh).</i>