A great deal of conflicting material has been written about the 'Urabi movement, as an examination of the European sources for this topic shows. Even though 'Urabi's memoirs were in a large part copied from Salim al-Naqqash's Misr lil-Misriyin, and the atmosphere of charge and counter-charge in which they were written makes them suspect, they resolve some of the conflicts between the sources. Specifically, they clearly show some of 'Urabi's motives, indicating that he was more than a power-hungry military adventurer. He was concerned about a wide range of problems, including the status of native Egyptians, foreign influence in Egypt, and the need for a more representative government. [...] / Un grand hombre de matériel controversiel a été écrit au sujet de mouvement furabi, tel que le démontre les resultats d'un examen des sources europèenes sur ce sujet. Bien que les mémoirs d'Urabi etaient on grande partie copiés de l'oeuvre de Salim al-Naqqash, Miar lil-Misriyin, et le climat d'accusation et de contre-accusation dans lequel ils furent écrits les rends suspects, ils déterminent certains des conflits entre les sources. Ils mettent particulièrement en evidence certains des motifs d'Urabi, démontrant qu'il était plus qu'un simple aventurier militaire assoiffé de pouvoir. Il se préoccupait de divers problèmes, tel que le statut des autochtones égyptiens, l'influence étrangère en Egypte, et le besoin d'un gouvernement plus representatif. [...]

This thesis begins with a brief survey of Christian-Muslim interaction in India. The paper then analyzes the Jesuit missions to the Mughal court in the context of Portuguese ambitions in India. The second part of the thesis analyzes Protestant missions to India against the background of the activities of the British East India Company. The final section compares and contrasts the methods and aims of the Protestant and Catholic missions in India.

The system of transliteration in this thesis is that used by C.A. Storey in his Persian Bibliography (item no. 7 in the Classified Bibliography), in which he retains popular spelling for the names of a few cities, such as Delhi and Lahore, but transliterates Agrah. l have accepted such inconsistencies, preferring the inconsistencies of a scholar to my own. The Persian titles of works, such as the A'in-i Akbari, are not transliterated according to this system, but have been spelled according to the title-page of the first volume, likewise with authors' names. [...]

This thesis represents an attempt to answer the question: How full and real is the relationship between Theory and Tradition in Waliullah's thought? In its actual formulation, this question has been related to the Hujjat; for that work not only shows Waliullah's tatbigat (syntheses) at their best, but also creates the proper atmosphere in which any such endeavour could be made.

The poet Jamil Sidqi al-Zahawi (1863-1936) was the first and greatest thinker of modern Iraq, and the only Iraqi writer who has gained a wide reputation outside his country - in other Arab and Muslim lands and in Europe. After a traditional Islamic education, Zahawi fell under the influence of Western philosophy and science and became a free thinker, as well as cm ardent liberal and social reformer. He played a certain part in politics and in the Arab national movement both before and after the 1914-1918 war, but the importance of his work lay in the realm, not of politics, but of ideas.

Muhammad 'Ali was born in 1878 at Rampur, scion of "a fairly prosperous and cultured Indian Muslim family”, whose members had served in the civil and military administration of Rampur State since before the Mutiny. Young ‘Ali's primary education followed the custom of his class. Under a pedagogue he read a few Persian classics, learned to read -- without understanding the Qur’an in Arabic, and absorbed the routine of the religious rituals practised in his Sunni home.

The importance of Tahafut al-Falasifah may be assessed from several points of view. First of all, it is to be distinguished from the writings of all the Muslim thinkers who ever worked along similar lines. Secondly, it deserves to be evaluated as a major philosophical work. [...]

Islam, the fourth religion of China, has played an important role in the history of China as well as in the history of the rest of the Islamic World.

The subject of this thesis is a critical study of Nuru'l-Din al-Raniri's refutation of Hamzah Fansuri's mystical philosophy, based on two of Raniri's works: the Hujjatu'l-Siddiq li daf'i'l-Zindiq (Maxwell Text no. 93, Royal Asiatic Society, London), and the Tibyan fi Ma'rifati'l-Adyan (Leiden Text cod. or. 3291), both of which have been reproduced in facsimile in Voorhoeve's Twee Maleise Geschriften van Nuruddin ar-Raniri (1955); and on the works of Hamzah Fansuri containing various collections of mystical poems and two prose works: the Asraru'l-'Arifin and the Sharabu'l-'Ashiqin or Zinatu'l-Muwahhidin, all of which have been edited and transliterated into the Roman script and bound in a single volume by Doorenbos in De Geschriften van Hamzah Pansoeri (1933). [...]

When the period of decline had set in the 17th century Ottoman Empire, at least three interpretations were given for such decline: the first drew its inspiration from Ibn Khaldun's Muqqadima and remarked that the Empire had passed its zenith and was preparing to die; another pointed out that disintegration occurred when the Rule diverted from the injunctions of the Shari'a; the third, which had been attracted to the changes that took place in neighbouring Europe, considered that the Empire ought to borrow from the European such techniques that would cause the process of disintegration to stop and the Empire to regain its lost strength.