Please read the abstract in the section 00front of this document Two volumes in one / Thesis (DLitt)--University of Pretoria, 2010. / Ancient Languages / unrestricted

Tesis para optar al grado de Periodista / ¨Bismillah¨ quiere decir ¨ En el nombre de Dios ¨ en árabe y es la palabra que los personajes de este documental repiten cada vez que inician una oración. Nuestro acercamiento al Islam proviene de las motivaciones personales de las tres realizadoras debido a que trabajamos para la agencia Reuters. El registro constante de las noticias internacionales permitió que conociéramos en principio algunos de los conflictos políticos en el mundo árabe, su religión, cultura y el significado de la ritualidad. Quisimos explorar la comunidad árabe en el país de manera que pudiésemos aclarar ciertos mitos o malas interpretaciones sobre la religión musulmana, ya que debido al enfoque mediático en Occidente la religión es asociada en primera instancia con la violencia y el extremismo. Este objetivo esencial se mantuvo durante la filmación y montaje del documental.

Le Mali est un pays du Sahel dans lequel les Musulmans constituent plus de 90% de la population. L’islam est une religion qui y est ancrée dans le quotidien et la mémoire sociale. Cette étude part d’observations cliniques sur la pratique de l’islam par de jeunes Maliens, suite à un passé de difficultés psychiques. L’objectif de la recherche est de déterminer les bénéfices thérapeutiques de l’islam pour les Musulmans maliens, et de préciser en quoi ces bénéfices peuvent s’appuyer sur une relation d’objet avec Allah, le Dieu de l’islam. De décembre 2010 à juin 2012, nous avons interrogé des savants islamiques, historiens, et des anthropologues, sur la place de l’islam dans les sociétés ouest-africaines. Dans une approche complémentariste, nous sommes partis de constats pluridisciplinaires, pour mener des entretiens cliniques de recherche. Les huit participants rencontrés sont des Maliens, femmes et hommes, entre vingt-trois et vingt-huit ans, dans la fin du processus de construction identitaire adolescent. Ces personnes ont été sélectionnées, car leur pratique de l’islam s’est récemment renforcée. Il s’agissait d’analyser les nécessités et bénéfices de leur pratique nouvelle, et ainsi constater ce que l’islam et la relation avec Allah ont pu apporter comme fonctions. L’islam et son Dieu semblent permettre une réécriture de soi, dans la correspondance avec un sacré transcendant les vicissitudes quotidiennes, et délivrant de l’oppression social, ou des insatisfactions que les participants sentent qu’ils ne peuvent outrepasser. Cet islam est puisé dans un noyau familial, et historique, dans lequel Dieu trouve une figuration objectale en écho avec des objets de l’ontogénèse, et du transgénérationnel, pour colmater les fragilités individuelles. Les frustrations liées à la pratique religieuse sont pensées comme des évènements sacrés, dans un Jihad, une lutte sainte, vers l’épanouissement. L’islam et ses pratiques offrent un contexte de contenance. / Mali is a country of the Sahel where Muslims amount to over 90% of the population. Islam is a religion that is rooted in everyday life and social memory. This study stems from clinical observations regarding the practice of Islam by Malian youths, following prior psychic hardships. The aim of the research is to determine the therapeutics benefits of Islam for the Muslim Malians, and to precise how such benefits grow from an object relationship with Allah, the God of Islam. From December 2010 to June 2012, we have met Islamic scholars, historians, and anthropologists, inquiring about the place of Islam in West African societies. With a complementary approach, we drove our reflection with multidisciplinary acknowledgments, to lead clinical research interviews. The eight participants we met are Malians, women and men, aged twenty-one to twenty-eight, ending the identity construction process of adolescence. These persons were selected because their practice of Islam recently intensified. We purported to analyze the necessity and the benefits of their new practice, and thus note what functions Islam and the relationship with Allah brought forth.Islam and its God seem to allow a rewriting of oneself, in correspondence with a sacredness transcending everyday tribulations, and delivering from social oppression or dissatisfaction the participants felt they could not overcome. This Islam is tapped from family and social cores, in which God is represented as an object, echoing other objects of the ontogenesis, and the transgenerational legacy, so as to amend individual fragilities. Frustrations linked to the religious practice are thought of as sacred events, in a Jihad, a holy war, to self-fulfillment. Islam and its practices offer a context of holding.

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This thesis seeks to study in depth the influence of Imam al-Juwayni on Imam al-Ghazali's discussion of theology and whether or not the latter's ideas are properly derived from the former. The first chapter deals with an analysis of the life of both the Imams against the background of the religious milieu of their time. The second chapter discuss the views of the two Imams on Ilm al-Kalam. The third chapter attempts to compare and contrast Imam al-Juwayni's and Imam al- Ghazali's approach to the doctrine of the origin of the world and the existence of God. In the fourth chapter we assess the views of the two Imams on the problem of the attributes of God. The fifth chapter deals with the question of human actions and free will. The final chapter present their views on prophethood and messengership. While many Islamic scholars have a vague notion that Imam al-Ghazali's ideas on theology depend heavily upon Imam al-Juwayni, this thesis attempts to prove that Imam al-Ghazali's theological position and views have been greatly influenced by his teacher, Imam al-Juwayni. This work sets out to show this in detail.

Thèse 3 cycle--Lettres--Lyon II, 1978. / Contient des extraits de "Tagāyīd" d'Ibn al-Hāǧǧ al-Numayrī. Bibliogr. p. 197-208. Thèse soutenue sous le titre : "Les Notes de voyage d'Ibrāhīm b. al-Ḥādjdj an-Numayrī en l'année 745 H. (1344), contribution à la connaissance du Maroc au XIV℗ siècle"

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Magister Artium - MA / Imāmah, (imamate) literary means leading, and khilāfah (succession) means representative. but, in the terms of "Islamic concept", the medieval theologian and jurists has termed it «Religious–Political leadership».1 the major dispute concerning the imamate surrounding the question of investiture to exercise the prophet’s comprehensive authority (Wilāyah‘āmah), as the temporal and spiritual leader of the ummah (community). From demising of the prophet, the matter of imamate, between Ash‛arī and Shī‘ah (twelve) there are two main opinions. Ash‛arī’s views are prevalent among the early Muslims headed by Abûbakar and his associates regarded the imamate to be right of the ummah (nation), and they chose Abûbakar. The Shī‘ah implicitly rejected the previous opinion, and maintained that the leadership was passed on through a special designation. This regarded the imamate divinely invested in ‘Ali ibn Abī Ţālib, the prophet cousin and son-in-law. Therefore, controversy between Ash‛arī and Shī‘ah on the question of leadership arise after the prophet returns and coherences to the two fundamentals central points: First: The nature of the relationship of the prophethood to the political leadership. The Shī‘ah regarded political leadership as an extension of the prophetic mission after the demise of the prophet: «Meaning that political leadership is not simply political rule but it is the corollary of the interpretation of religion, and takes imamate in depth interpretation»2. Other hands, Ash‛arī consider and include it in the matter of masāliħ Al ‛āmah (public interest). The Islamic jurists definite the masāliħ al ‛āmah (public interest), any issue whether it is religion or matter of world that could not fixed with fact proof from holy Qur'ān and prophet’s tradition. Therefore, the matter of caliphate emerges it in the masāliħ al-‛āmah (public interest) which, relies on human agency. Second: The contract of political leadership and authority between the problematic of mutual consultation and divine appointment. This point focus on ‘aqd (contract) of khilāfah (repress- entative of God) between leader and ummah (nation) and evolves around the problem of consultation, mainly in the Ash‛arī’s view, which is based on "selection system". So, in the historical experience, it can be noted that the consultation as mechanism in the choosing the ruler was not achieved as an "organized system" neither in the period of the rightly guided caliphs, nor in the periods of dynastic rulers. The imamate as a «supreme leadership» had a major problem issue in the contemporary scholars, both the Islamic and secular, since it was announced in the modern context Dawlah (government), which based on nationality and separated from religious hegemony. Its dialectic, in the present article, is to deal with theological and judicial theory. Therefore, in 1979, the Islamic council of Europe published a «concept of Islamic state». Most of the figures shaded are based on the Khomeini's thought (the founder of Islamic republic revolution of Iran), and Karāchī’s Muslim council scholar (they constituted Ash‛arī view). In the Islamic state, the Khomeini thought based on «the Islamic state is constitutional; Government is based on law and the Paramount legislative authority resides on God himself». On the other hand,«the Islamic state» shaped as «the principals of an Islamic state which centers on the supremacy of God, citizens rights and proper government» 3 Therefore, caliphate it is difficult to separate or detach from prophethood in the perspective of the commentary and interpretation of equally the Qur'anic and Sunna texts. So, difference between Ash‛arī and Shī‘ah around immāmah (leadership in Islam) are based on the theological principles which rise from the problem of cosmology, divine justice and human destiny. Therefore, the difference can be based on the idea (thought) about these theological principles.

Is there one or several French languages? What about African French language? The linguistic studies on French in Africa accentuate the uniqueness of the Ivorian popular French. Since Ivorians speak many different languages and as they have no real vehicular language, they appropriated the French which was implanted and imposed at the time of the colonization. Today, we witness the presence of various types of French (acrolectal, mesolectal, basilectal) that people use as a result of the effort to adapt this foreign language to local reality. The main purpose of this study is to classify some of the different characteristic features of the Popular Ivorian French according to previous studies, then to identify those features of Popular Ivorian French in Ahmadou Kourouma’s novel Allah is not obliged. We identified fourteen characteristics which particularize Popular Ivorian French. Most of these characteristics are present in Kourouma’s Allah is not obliged but some are not.  In conclusion, we can see that the Ivoirians have adapted and shapedFrench to create a language they feel at home with. They have added new expressions, neologisms and metaphors in order to better convey their messages and to better understand each others.

This thesis examines the reinvention of jihād ideology in twelfth‑century al‑Shām. In modern scholarship there is a tendency to speak of a revival of jihād in the twelfth century, but discussion of this revival has been dominated by study of the practice of jihād rather than of the ideology of jihād. This thesis addresses this imbalance by studying two twelfth‑century Damascene works: the Kitāb al‑jihād (Book of Jihād) of ʿAlī b. Ṭāhir al‑Sulamī (d. 500/1106), and the al‑Arbaʿūn ḥadīthan fī al‑ḥathth ʿala al‑jihād (Forty Hadiths for Inciting Jihād) of Abū al‑Qāsim Ibn ʿAsākir (d. 571/1176). Through discussion of these texts, this thesis sheds light on twelfth‑century perceptions of jihād by asking what their authors meant when they referred to jihād, and how their perceptions of jihād related to the broader Islamic discourse on jihād. A holistic approach is taken to these works; they are discussed not only in the context of the 'master narrative' of jihād, wherein juristic sources have been privileged over other non‑legal genres and corpora, but also in the context of the Sufi discourse of jihād al‑nafs, and the earliest traditions on jihād which thrived from the eighth century onwards on the Muslim‑Byzantine frontier. This thesis argues that both al‑Sulamī and Ibn ʿAsākir integrated elements from these different traditions of jihād in order to create models of jihād suited to their own political contexts, and that it is only in the context of a more nuanced appreciation of jihād ideology that their attempts can be properly understood. At the same time, this thesis argues against the model of the 'counter‑crusade', which holds that the revival of jihād began in earnest only in the middle of the twelfth century, by stressing that there was no delay between the arrival of the Franks and attempts to modify jihād ideology.