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"De la description du paradis dans les sources islamiques sunnites" : (du VIIème siècle au début de la période moderne) / “From the description of paradise in Sunni Islamic sources" : (from the 7th century to the beginning of the modern period)Afif, Nora 06 December 2018 (has links)
Le Paradis en Islam est défini par le terme arabe Al-Janna comme mentionné dans le Coran, le Livre Saint des musulmans. La connaissance du Paradis est associée chez les musulmans à des états de bien-être absolu dans l’Au-delà en même temps qu’elle est associée à la notion coranique du paradis originel comme premier lieu de séjour d’Adam et Ève. La récompense paradisiaque est interprétée dans les consciences musulmanes comme une grâce divine éternelle après la mort. C’est pourquoi toute une littérature de récits sur le Paradis islamique ne va pas cesser de fasciner les populations musulmanes et non-musulmanes depuis l’avènement de l’Islam jusqu’au début de la période moderne. Le texte coranique abonde en descriptions paradisiaques au même titre que les compilations de ḥadīths ou dires du prophète Muhammad, qui viennent les expliquer et les expliciter. La notion de paradis, fortement présente dans la doctrine islamique a fourni un grand nombre de thèmes de discussions aux théologiens et aux docteurs sunnites de la Loi durant toute la période médiévale suscitant parfois de vifs débats et des controverses. La littérature exégétique propre au paradis se définissant progressivement, il est alors nécessaire de comprendre le processus d’évolution dans l’élaboration d’une Histoire de la description du Paradis en Islam du VIIème au XVIème siècle ainsi que la manière dont s’est opérée la mise en place d’une interprétation réglementée par les auteurs sunnites les plus rigoristes pour l’imagination « cadrée » du lieu paradisiaque. / Paradise in Islam is defined by the Arabic term Al-Janna as mentioned in the Qur'an, the Holy Book of Muslims. The knowledge of Paradise is associated with the states of absolute well-being in the Hereafter and at the same time with the Qur'anic notion of the original paradise as the first place of residence of Adam and Eve. The heavenly reward is interpreted in Muslim consciousness as an eternal divine grace after death. This is why a whole literature of stories about the Islamic paradise will not stop fascinating the Muslim and non-Muslim populations since the advent of Islam until the beginning of the modern period. The Quranic text abounds in paradisiacal descriptions as well as the compilations of ḥadīths or sayings of the prophet Muhammad, who come to underline and explain them. The notion of paradise, strongly present in Islamic doctrine, has provided a great deal of discussion to Sunni theologians and Sunni Doctors throughout the medieval period, sometimes with heated debate and controversy. The exegetical literature specific to paradise being defined gradually, it is then necessary to understand the process of evolution in the elaboration of a History of the description of Paradise in Islam from the 7th to the 16th century, as well as the way in which it operated the establishment of a regulated interpretation by the most rigorous Sunni authors for the "framed" imagination of the paradisiacal place.
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Soufisme et Hadith dans l'oeuvre du traditionniste et mystique égyptien Abd al-Ra'uf al-Munawi (m. 1031/1622) / Sufism and Hadith in the works of the Egyptian traditionnist and mystic 'Abd al-Ra'üfal-Munawï (d. 1031/1622)Chouiref Boukabrine, Tayeb 02 April 2013 (has links)
L'œuvre écrite de ʽAbd al-Raʼūf al-Munāwī (m. 1031/1622) est l'une des plus riches et des plus importantes du XIe/XVIIe siècle, en langue arabe. Il s'intéressa à toutes les sciences islamiques de son époque qu'il maîtrisa de façon exceptionnelle. À ce titre, il incarne parfaitement l'idéal d'encyclopédisme et de polygraphie que l'Égypte ottomane a hérité de son époque mamelouke. L'œuvre de Munāwī n'est toutefois pas dénuée d'originalité. Tout en étant l'héritier de nombreux savants marqués par le soufisme, notre auteur a su proposer des vues en nette rupture avec le consensus. C'est le cas, notamment, de la façon dont il aborde la falsafa, l'alchimie et la science des lettres. Ce faisant, il est amené à tenter une réhabilitation d'Ibn Sīnā et d'Abū l-ʽAbbās al-Būnī. Enfin et surtout, les écrits de Munāwī constituent une excellente illustration de la convergence du soufisme et du Hadith qui fut amorcée durant la période mamelouke et s'amplifia sous les premiers Ottomans, notamment avec Suyūṭī et Šaʽrānī. Reprenant la tradition de l'herméneutique soufie du Hadith (Tirmiḏī, Kalābāḏī, Qūnawī, etc.), Munāwī l'enrichit d'apports importants comme ceux de Ġazālī et d'Ibn ʽArabī. Il donne ainsi à cette tradition une ampleur rarement égalée. / The works of ʽAbd al-Raʼūf al-Munāwī (d. 1031/1622) are one of the richest and most important of the 11th/17th century, in Arabic. He developed an interest in all Islamic sciences of his time, which he mastered exceptionally well. As such, he embodies the ideal of encyclopedism and prolificness as Egypt inherited from its Mamluk era. Munāwī's works are not lacking in originality. He was heir of many scholars marked by Sufism, and at the same time, our author was able to present views radically different from the conventional ones. This is actually the case when he speaks about falsafa, alchemy and the science of letters. In doing so, he had to defend Ibn Sīnā and Abū l-ʽAbbās al-Būnī. Finally and most importantly, Munāwī writings are an excellent illustration of the convergence of Sufism and Hadith, which was initiated during the Mamluk era and then amplified under the first Ottomans, especially by Suyūṭī and Šaʽrānī. Resuming the tradition of Sufi Hermeneutic of Hadith (Tirmiḏī, Kalābāḏī, Qūnawī, etc.), Munāwī enriches it with contributions from major authors like Ġazālī and Ibn ʽArabī. Thus, he gave this tradition an eminence hardly ever reached.
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TWISTED THREADS: GENESIS, DEVELOPMENT AND APPLICATION OF THE TERM AND CONCEPT OF TAWATUR IN ISLAMIC THOUGHTLaher, Suheil Ismail January 2014 (has links)
Tawātur is the concept that if we obtain the same information through a sufficient number of independent channels, we reach certainty about that data. When applied to the transmission of Qur'ān and hadith texts, tawātur can serve as a means by which to assert the truth of a source-text, which in turn has implications for correctness of the religious belief or practice that is conveyed by the text, and hence the orthodoxy of one accepting or rejecting it. / Near Eastern Languages and Civilizations
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Jawah hadith scholarship in the nineteenth century : a comparative study of the adaptions of Lubab al-Hadith composed by Nawawi of Banten (d.1314/1897) and Wan Ali of Kelantan (d.1331/1913)Mohd Zarif, Muhammad Mustaqim January 2008 (has links)
Hadīth scholarship and its erudition among the Jāwah or the Muslims from the Malay Archipelago (the term applied to them in the Hejaz) in the periods prior to the twentieth century is almost a neglected area of study on Islam and its development in the Southeast Asian region. While this may be surprising considering the sublime status and influence of hadīth on the religious outlook of the Jāwah, perhaps the dearth of surviving materials on hadīth and its study during these periods might have also aggravated this apparent gap in their religious and intellectual history in the pre-modern era. However, this study proposes that despite the feasibility of an early presence of hadīth studies and its scholarship among the Jāwah, it was actually in the nineteenth century that significant development in its scholarship and discourse took place through Lubāb al-Hadīth. This is a collection of four hundred traditions attributed to al-Suyūtī (d. 911/1505), which has managed to attract serious scholarly interests from two important Jāwah scholars in Mecca namely, Nawawī of Banten (d. 1314/1897) and Wan ‘Alī of Kelantan (d. 1331/1913), who undertook their adaptations and commentaries of the text. Even though both scholars shared similar cultural and scholarly milieu of Arabia, their approaches, methods, and choices of languages in commenting on the text are markedly divergent. The fact that both works are still being distributed and read until the present day indicates their significance and relevance as an influential legacy of Jāwah h}adīth scholarship and its discourse in the nineteenth century. Thus, this study examines the important issue of hadīth scholarship in the nineteenth century through the case of Lubāb al-Hadīth and a comparative study of its two commentaries as mentioned above. Although the primary focus of discussion is on their methods on hadīth and selected religious views as presented in their commentaries, the anonymities surrounding the origin, authorship and significance of the base work is also analyzed. In turn, this has lead to a more detailed account on the place and influence of these works on the general development and characteristics of Jāwah hadīth scholarship and its discourse in the nineteenth century which also had their impacts in later years.
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Maʻná qawl al-Imām al-Muṭṭalibī (Muḥammad ibn Idrīs al-Shāfiʻī raḥamahu Allāh taʻālá) Idhā ṣaḥḥa al-ḥadīth fa-huwa madhhabīSubkī, Taqī al-Dīn ʻAlī ibn ʻAbd al-Kāfī, Biqāʻī, ʻAlī Nāyif. January 1993 (has links)
Originally presented as editor's Thesis (mājistīr)--al-Maʻhad al-ʻĀlī lil-Dirāsāt al-Islāmīyah, Jamʻīyat al-Maqāṣid al-Islāmīyah, Beirut. / Includes bibliographical references (p. 184-200) and indexes.
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Mukhtaṣar istidrāk al-Ḥāfiẓ al-Dhahabī ʻalá Mustadrak Abī ʻAbd Allāh al-ḤākimIbn al-Mulaqqin, ʻUmar ibn ʻAlī, Laḥīdān, ʻAbd Allāh ibn Ḥamad. Āl Ḥumayyid, Saʻd ibn ʻAbd Allāh ibn ʻAbd al-ʻAzīz. Dhahabī, Muḥammad ibn Aḥmad, January 1900 (has links)
Originally presented as the editors' Thesis (master's)--Jāmiʻat al-Imām Muḥammad ibn Saʻūd al-Islāmīyah, Riyadh. / Includes bibliographical references.
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The problem of creation in Islamic thought, Qurʹan, hadith, commentaries, and kalamĀlūsī, Ḥusām Muḥyī al-Dīn. January 1900 (has links)
Thesis--Cambridge University. / Bibliography: p. 321-352.
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Bughyat al-bāḥith ʻan zawāʼid Musnad al-Ḥārith, 186-282 HHaythamī, Nūr al-Dīn ʻAlī ibn Abī Bakr, Bākirī, Ḥusayn Aḥmad Ṣāliḥ. January 1992 (has links)
Originally presented as the editor's Thesis (doctoral)--al-Jāmiʻah al-Islāmīyah, Medina. / Includes bibliographical references (v. 2, p. [1027]-1047] and indexes.
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The problem of creation in Islamic thought, Qurʹan, hadith, commentaries, and kalamĀlūsī, Ḥusām Muḥyī al-Dīn. January 1900 (has links)
Thesis--Cambridge University. / Bibliography: p. 321-352.
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Aḥmad ibn Ḥanbal and the formation of Islamic orthodoxyHurvitz, Nimrod, January 1994 (has links)
Thesis (Ph. D.)--Princeton University, 1994. / Includes bibliographical references (leaves 443-462).
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