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This thesis is a study of one aspect of the Twelver-Shi'i doctrine of imamah. lt is Shi'i dogma that imamah is necessary because it is an expression of God's Grace (lutf) to His creation. On the basis of the principle of God's Justice ('adl), Twelver-Shi'i theologians developed theological arguments to support this dogma. One aspect of God's Justice is that He will not do injustice or punish His servants without valid reason. Consequently this principle makes it necessary for God to lay Religious Obligations (taklifs) upon His servants to be observed. [...] / Cette thèse se propose d'étudier un aspect de la doctrine de l'imamah de Shi'isme duodécimain. Selon le dogme shi'ite, l'imamah a une fonction importante car il est une expression de la Grace (lutf) de Dieu envers sa création. Selon le principe de la Justice ('adl) de Dieu, les théologiens du Shi'isme duodécimain ont developpé des arguments religieux afin ge soutenir ce dogme. Un aspect de la justice divine est que Dieu ne commet pas d'injustice et ne punit son serviteur sans raison valable. Par consequent, ce principe rend necessaire pour Lui d'imposer des obligation religieuses (taklifs) afin que son serviteur les observent. [...]

The theory of motion in Ibn Bajjah's philosophy is studied in this dissertation from three aspects: physical, psychical and metaphysical. Aside from the introduction the dissertation is divided into three major chapters corresponding to these three aspects. Ibn Bajjah's theory of the original time of motion and his contributions to the development of the science of physics in his attempt to build a unified theory of motion are explained in the first chapter. His theory of knowledge and his attempt to describe the philosopher's ascent en route to conjunction with the Intellect are explained in Chapter two. His concern with the Prime Mover is shown in Chapter three. Finally, the text of Ibn Bajjah's Commentary on the Physics (al-Sama' al-tabi'i) of Aristotle is edited here for the first time and is added to the dissertation as an appendix.

The East, in general, and the Muslim countries, in particular, have yet to solve the problem of adaptation to the process of modernisation initiated by the Western Civilisation in its expansive phase. This modernisation is a multi-sided process. It relates to military technique, industrial methods, administrative patterns, intellectual thinking, religious and moral concepts; in short, to the whole way of living. No phase of life has remained untouched by the impact of Western Civilisation on the East.

The 19th Congress of N.U., which was held in Palembang the latter part of April, 1952, was a decisive one. It turned the page in the history of the development of the N. U. It represented a breaking point in the tradition of the movement which had been held for a quarter of a century. The N.U., until then purely a social, educational and religious Islamic movement, now became also a political party. It now became itself like a miniature structure of Islam which embraces every aspect of Life.

Trade has been going on in the Indonesian Archipelago since ancient times, linking it with the various parts or Asia and with the Middle East and the lands of the North. In Roman times, the Alexandrian geographer Ptolemy, who flourished in the year 160 of the Christian era, mentioned for the first time an area in the Archipelago, referring to it as the 'Golden Chersonese.' This prosperous land seems now to have been identified with the Malay Peninsula. Along with trade came changing religions and various cultural elements imparting upon the people their distinctive impressions. Islam too had come via the trade route.

In selecting Sayyid Jamal al-Din al-Afghani as the subject of our thesis in partial fulfilment of the requirements for the Master's Degree in the newly created Institute of Islamic Studies, McGill University, we are guided by two reasons. Firstly, the Modern Age of Islam is supposed to have begun in the second half of the nineteenth century. Though Islam, in the post-mediaeval period, was confronted by the West at various places since the beginning of the eighteenth century, the early impact did not cause a ripple in the somnolent waters of Islam. [...]

A student who deals with a theme from Turkish Islam is confronted with special problems of transliteration, owing to the use of the Latin alphabet by modern Turks. The method which has been adopted here utilizes a standard transliteration scheme, an outline of which is presented in the Appendix, for those Islamic technical terms which originated in Arabic and Persian. For terms and names which are recognizably Turkish, there is no problem of consequence. [...]

Since Islam entered Indonesia by way of trade via India, its first contact with the Indonesians was one of a very peaceful kind. Rich Muslim merchants married Indonesian girls of noble descent, and it was then that Islamic marriage law started to operate on the Indonesian soil. The peaceful conversion of the Indonesians to Islam and the tolerant elements of Islam have formed the foundation of an Indonesian Muslim community, in which Islamic law has gained a growing influence and indigenous adat is left undisturbed in so far this is compatible with Islam. Islamic law has succeeded in influencing the family law of adat to such an extent that in matters of marriage Islamic law becomes the principle, while adat is maintained as regards the marriage ceremonies.

With the emergence of newly independent Muslim countries in the last two decades, the idea of the Islamic state, which first appeared in Turkey during the 1876 Constitutional movement and then in Egypt in the movement of the al-Ikhwan al-Muslimin of the 1940's and early 1950'5, came more and more to the fore, in particular in Pakistan and Indonesia. It is felt that little is known about the Indonesian idea, while relatively much has been written about the Turkish, Egyptian and Pakistan cases.