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Diss. : Phil : Oxford : 1990. / Exemplaire commercial. Bibliogr.: p. 262-283.

This thesis is divided into four sections. The first chapter deals with Mamlūk historiography and its major characteristics, alongside an examination of the life al' Aynī's, who was one of the most prominent historians of the period. Special attention is paid to his professions, masters, students as well as his numerous works. Chapter two, on the other hand, focuses on the copies of 'Iqd al-jumān fi tārīkh ahl al-zamān, mentioning the published volumes that covered most of the Ayyūbid and Mamlūk eras. The rest of this chapter deals with the methodology used in the edition of Volume eleven (431-520/1040-1126) as well as demonstrating its importance and sources. Chapter three presents an edition of the Arabic text of Volume eleven. Chapter four is a separate volume, which initially deals with the life and works of the historian Muḥammad b. 'Abd al-Malik al-Hamadhānī. The rest of chapter examines the historical fragments from his lost historical book, called 'Unwān al-siyar fī maḥāsin ahl al-Badū wa'-l Ḥaḍr, also known as Al-Ma'ārif al-muta'akhkhira: these fragments are to be found in Volume eleven of the 'Iqd al-jumān. At the end of this chapter, the Arabic text is reconstructed and its biographical materials, are reorganised in alphabetical order.

This is a study of Jalāl al-Dīn al-Suyūṭī’s al-Durr al-manthūr fi-l-tafsīr bi-l-ma’thur (The scattered pearls of tradition-based exegesis), hereinafter al-Durr. In the present study, the distinctiveness of al-Durr becomes evident in comparison with the tafsīrs of al-Ṭabarī (d. 310/923) and Ibn Kathīr (d. 774/1373). Al-Suyūṭī surpassed these exegetes by relying entirely on ḥadīth (tradition). Al-Suyūṭī rarely offers a comment of his own. Thus, in terms of its formal features, al-Durr is the culmination of tradition-based exegesis (tafsīr bi-l-ma’thūr). This study also shows that al-Suyūṭī intended in al-Durr to subtly challenge the tradition-based hermeneutics of Ibn Taymīyah (d. 728/1328). According to Ibn Taymīyah, the true, unified, interpretation of the Qurʼān must be sought in the Qurʼān itself, in the traditions of Muḥammad, and in the exegeses of the earliest Muslims. Moreover, Ibn Taymīyah strongly denounced opinion-based exegesis (tafsīr bi-l-ra’y). By means of the traditions in al-Durr, al-Suyūṭī supports several of his views in contradistinction to those of Ibn Taymīyah. Al-Suyūṭī’s traditions support the following views. First, opinion-based exegesis is a valid supplement to tradition-based exegesis. Second, the early Muslim community was not quite unified. Third, the earliest Qur’ānic exegetes did not offer a unified exegesis of the Qur’ān. Fourth, Qur’ānic exegesis is necessarily polyvalent since Muslims accept a number of readings of the Qur’ān, and variant readings give rise to various interpretations. Al-Suyūṭī collected his traditions from a wide variety of sources some of which are now lost. Two major exegetes, al-Shawkānī (d. 1250/1834) and al-Ālūsī (d. 1270/1854), copied some of these traditions from al-Durr into their Qur’ān commentaries. In this way, al-Suyūṭī has succeeded in shedding new light on rare, neglected, and previously scattered traditions.

This is a study of Jalāl al-Dīn al-Suyūṭī’s al-Durr al-manthūr fi-l-tafsīr bi-l-ma’thur (The scattered pearls of tradition-based exegesis), hereinafter al-Durr. In the present study, the distinctiveness of al-Durr becomes evident in comparison with the tafsīrs of al-Ṭabarī (d. 310/923) and Ibn Kathīr (d. 774/1373). Al-Suyūṭī surpassed these exegetes by relying entirely on ḥadīth (tradition). Al-Suyūṭī rarely offers a comment of his own. Thus, in terms of its formal features, al-Durr is the culmination of tradition-based exegesis (tafsīr bi-l-ma’thūr). This study also shows that al-Suyūṭī intended in al-Durr to subtly challenge the tradition-based hermeneutics of Ibn Taymīyah (d. 728/1328). According to Ibn Taymīyah, the true, unified, interpretation of the Qurʼān must be sought in the Qurʼān itself, in the traditions of Muḥammad, and in the exegeses of the earliest Muslims. Moreover, Ibn Taymīyah strongly denounced opinion-based exegesis (tafsīr bi-l-ra’y). By means of the traditions in al-Durr, al-Suyūṭī supports several of his views in contradistinction to those of Ibn Taymīyah. Al-Suyūṭī’s traditions support the following views. First, opinion-based exegesis is a valid supplement to tradition-based exegesis. Second, the early Muslim community was not quite unified. Third, the earliest Qur’ānic exegetes did not offer a unified exegesis of the Qur’ān. Fourth, Qur’ānic exegesis is necessarily polyvalent since Muslims accept a number of readings of the Qur’ān, and variant readings give rise to various interpretations. Al-Suyūṭī collected his traditions from a wide variety of sources some of which are now lost. Two major exegetes, al-Shawkānī (d. 1250/1834) and al-Ālūsī (d. 1270/1854), copied some of these traditions from al-Durr into their Qur’ān commentaries. In this way, al-Suyūṭī has succeeded in shedding new light on rare, neglected, and previously scattered traditions.

Texte remanié de: Habilitationsschrift--Fachbereich Historisch-Philologische Wissenschaften Göttingen--Georg-August-Universität, 1986. / Mention parallèle de titre ou de responsabilité : Al @barq al-šāmī : al-ǧuzʼ al-t̲ālit̲, sanaẗ t̲alāt̲ wa sabʻīn wa h̲amsmiʼaẗ / ʻImād al-Dīn Abī ʻAbd Allāh Muḥammad ibn Muḥammad ibn Ḥāmid al-Kātib al-Iṣfahānī ; bi taḥqīq Lūts Rīh̲tir Bīrinbūrġ. Trad. de la 3e partie de "Al barq al šāmī" (année 573). Bibliogr. p. 245-256.

Thesis Ph D--University of Helsinki, 1995. / Notes bibliogr. Bibliogr. p. 234-245. Contient les textes du chapitre six de "al-Mustaraf" p. 129-233.