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The legal content and bearing of the Prophet's teaching are undeniable. This is corroborated by the establishment of judiciary during his life-time. Prophetie sunnah was normative from the beginning. Islamic legal doctrines were mainly the result of endeavour to apply Prophetie teachings. Trend towards formalism and systematisation followed the emergence of fugahâ' circa 100. In Kufa Ibrâhim typifies this. [...]

This thesis attempts to study the nature and development of al-Hajj 'Umar's jihad movement in the Western Sudan (1830-1864). The movement is traced from its peaceful religious beginnings to its final militant conclusion. The role of al-Hajj's Sufi orientation in initiating and conducting the jihad, as well as the socio-economic circumstances under which the movement took place are given special consideration. / La presente thése a pour objet d'étudier la nature et le devoloppement du mouvement du Jihad d'al-Hajj 'Umar au Soudan occidental (1830-1864), depuis ses débuts à caractére strictement religieux et pacifique jusqu'a son aboutissement à caractére militant, en accordant une attention particuliére a l'influence de l'orientation soufie d'al-Hajj sur la naissance et la conduite du mouvement, ainsi qu'aux conditions socio-économiques qui lui ont servi de cadre.

This is a comparative study of the two earliest known comprehensive technical manuals treating Hadith criticism: al-Mubaddith al-Fasil bayn al-Rawi wa-al-Wa'i by Abu Muhammad al-Ramahurmuzi (d.ca.360/975) and the Ma'rifat Anwa' 'Ulum al-Hadith by Ibn al-Bayyi' al-Hakim al-Nausaburi (d.405/1014). Our comparative analysis has pointed out the state of disagreement over Hadith criticism till occurring in the fourth/tenth century and the strong contribution of the two manuals to the subsequent literature on the 'ulum al-Hadith. [...] / Cette étude compare les deux premiers manuels techniques compréhensifs de la critique Hadith: al-Muhaddith al-Fasil bayn al-Rawi wa-al-Wa'i d'Abu Muhammad al-Ramahurmuzi (m.ca.360/971) et Ma'rifat Anwa' 'Ulum al-Hadith d'Ibn al-Bayyi' al-Hakim al-Naysaburi (m.405/1014). Notre analyse comparative fait remarquer l'état de désaccord concernant la critique Hadith qui fut arrivée au 4me/10me siecle et la contribution importante des deux manuels a la litterature subsequente d'Ulum al-Hadith.

The figure of Jesus in the Qur'an has strong eschatological dimensions, but Jesus' role at the end of the world is much like that of other prophets. The Hadith literature introduces an image of Jesus as the prophet-messiah who will descend at the end of history, destroy false religion and confirm the truth of Islam. This concept of the descent of Jesus is studied in this thesis, both in relation to the Qur'an and as part of a wider eschatological development in which Muslims, after Muhammad's death, expressed various views on the meaning and end of history.

The origin of the Bengali Muslims became a much debated question after it was found out that they formed the majority,of the population of Bengal, especially in the rural areas. This thesis does not tackle the whole problem (origin of the Bengali Muslims); it is primarily concerned with one aspect of it, viewed over a limited period of history which seems peculiarly significant. It starts with the question: how did lslam spread into Bengal during the pre-Mughul period (1204-1538 A.D.)? The attention is focused on lslam as a religious belief, in an attempt to review and assess different factors which may account for its spread in Bengal. [...]

This study addresses the phenomenon of elite Islamic schools in Indonesia by focusing on Al Azhar Islamic High School in Jakarta. Taking as its starting point the evolution and expansion of Islamic educational institutions in contemporary Indonesia, particularly since the 1970s, it examines the emergence of elite Islamic schools and identifies the unique characteristics that attract many urban, middle-class Muslims to send their children to these schools. In addition, this study attempts to address the lack of research on the history of Islamic education in Indonesia between the years 1970 and 2000. A review of past studies demonstrates that this period has not been critically examined enough. / Cette étude adresse le phénomène des écoles islamiques d'élite en Indonésie en focalisant sur l'école islamique secondaire Al Azhar à Jakarta. Partant de l'évolution et l'expansion des institutions éducationnelles islamiques en Indonésie contemporaine, particulièrement depuis les années 70, elle examine la montée des écoles islamiques d'élite et identifie les caractéristiques uniques qui poussent plusieurs musulmans urbains de classe moyenne à envoyer leurs enfants à ces écoles. De plus, cette étude tend à adresser le manque de recherche sur l'histoire de l'éducation musulmane en Indonésie entre les années 1970 et 2000. Un examen des études existantes à ce sujet montre que cette période n'a pas été suffisamment scrutée. [...]

This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qàdî 'Abd al-Jabbar al-Hamadhani's thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. [...] / Cette thèse est centrée sur le problème du mal au sein de la théologie islamique, et en particulier elle essaie d'examiner le concept d'al-qabih dans la pensée d'al-Qadî 'Abd al-Jabbar al-Hamadhani. Cette étude se base sur le fait que l'Islam, comme les autres religions monothéistes, considère la presénce du mal dans le monde comme un sérieux problème - une situation qui a été à la source de bien des disputes parmi les mutakallimins. Pour 'Abd al-Jabbar, le problème du mal est abordé dans le cadre du concept de la justice divine. Selon cette formulation, Dieu ne fait que le bien; puisqu'il doit faire ce qui est obligatoire (al-wajib), il ne se dévoue qu'a ce qui est dans l'intérêt du bien; et, il ne désire jamais faire quelque chose de répugnant, mais choisit seulement la sagesse et la droiture. [...]

This thesis traces the evolution of Arab nationalism in Syria from 1908 to 1920. It attempts to determine when Arab nationalism was accepted as the primary focus of political loyalty by the Syrian Arabs during this period and what reasons prompted the Syrian Arabs to support Arab nationalism. It was found that during the years from 1908 to 1918 Arab nationalism as a political force came into being in Syria and was embraced by a few Syrian Arabs. At this time, however, the majority of Syrian Arabs of all classes rejected Arab nationalism and maintained their political allegiance to the Ottoman Empire. In 1918 with the destruction of the Ottoman Empire, Arab nationalism in Syria was accepted by most Syrian Arabs as the only ideological alternative now available by which to maintain and protect their traditional interests and to build a new political community.

The central theme of this study is the question of turath (cultural heritage) as perceived by contemporary Arab thinkers since the Arab defeat by Israel in 1967. The diverse understandings of turath have raised various questions with respect to it, yielding a plethora of opinions that make it difficult to come up with a common definition. This unstable view of the phenomenon has led to what may be called "the problematic of turath." This study asks whether turath has the roots of the problematic or whether it is mainly the positions on it that have led to its problematization. An attempt to explore the term reveals that the contemporary meaning assigned to turath is ideological in nature, such that it is perceived as a tool for either progress or decline. To understand how this ideologization operates, the study looks at two antithetical positions on turath: that of the Islamic-modernist, Hasan Hanafi (b.1935) and that of the secular-modernist, Adonis (b.1930). [...] / Cette étude traite principalement de la question du turath (héritage culturel), tel qu'il a été perçu par les chercheurs arabes contemporains depuis la défaite face à Israël en 1967. Les différentes façons d'aborder et de comprendre le turath ont engendré diverses questions, et ont donné place à une surabondance d'opinions, d'où la difficulté d'établir une définition commune. L'approche instable du phénomène a conduit à ce qu'on peut appeler "la problématique du turath." Cette étude pose la question suivante: est-ce que c'est le turath lui-même qui est l'origine de la problématique ou est-ce que ce sont les diverses positions qui ont abouti à sa problématisation? Une tentative d'explorer cette notion révèle que le sens contemporain attribué au turath est idéologique par nature, puisqu'il est perçu en tant qu'instrument du progrès ou du déclin. Afin de comprendre la façon dont cette idéologisation opère, l'étude se penche sur deux positions opposées: celle de l'islamique moderniste, Hasan Hanafi (n. 1935) et celle du séculaire moderniste, Adonis (n. 1930). [...]