Texte remanié de: Dissertation Ph. D.--Dharwad--Karnatak university, 2000. Titre de soutenance : Khwaja Ahmad Abbas as a progressive writer. / Bibliogr. p. [231-242].

Followers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today. The result shows that the Sudanese Mahdi Muhammad Ahmad claimed hisMahdiship in the year 1881. He became a political leader in a time when Sudan was under the rule of a colonial power. Hetook advantage of the religion for personal purposes and tried to liberate his native country Sudan. The contemporaryMuslim clergy criticized him for his claim because the content of the Hadith traditions did not support his claim ofMahdiship. He maintained his sole right for the interpretation of religion and of the laws of Sharia. He made changes even inthe chief pillars of Islam by asserting that Jehad with sword was more imperative than the pilgrimage journey to Mecca. Heasserted that the Prophet Muhammad himself had entrusted him to launch the holy war against the non-believers. He hadimmense ambitions which were never fulfilled since he suddenly died four years after his claim for Mahdiship, in June 1885.This day his followers are organized as a political party in Sudan with a modest roll in the Sudanese politics. The IndianMahdi Mirza Ghulam Ahmad claimed in 1889 to be Mahdi, Mujaddid, Muhaddas, Messiah and a Prophet at a time of socialand political peace, though Islam as a religion was firmly pushed by the Hindu and Christian missionaries. He had no politicalambitions at all and was utterly loyal to the British colonial power. His mission was to crush the Cross and to demonstrateIslam’s excellence over all the religions of the world through overwhelming arguments. He proclaimed that Jesus was humanand a Prophet and not the son of God. Jesus survived from the cross and died a natural death after he had lived for manyyears. Ahmad claimed that God had commanded him to put stop to the religious wars. The contemporary Muslim clergyblamed him for being an imposter, melancholic and hypochondriac who had self invented the divine revelations. He died year1908, nineteen years after his claim and the communion he found is established today in more than hundred countries of theworld. Reasons for the breakdown of mission of the Sudanese Mahdi were that his objectives were political and he challengedthe colonial power with the sword. Another decisive factor was his sudden death merely four years after the beginning of hismission. Reasons for the success of Indian Mahdi were that his objectives were purely religious and he was wholly loyal to theforeign government. He survived nineteen years after the beginning of his mission which made it possible for him to create acommunion based on solid grounds. His followers continued on the same path and never engaged in local politics where everthey lived. For further studies it will be of great interest to study the life of Mirza Ghulam Ahmad and objectively examine thearguments he presented in support of his divine appointment. Furthermore it is enriching to study the organization andactivities of the Ahmadiyya Muslim community to explore if they are in accordance with the basic principles of Ahmad.

Ustadh Mau ni jina la hirimu la Mahmoud Ahmad Abdulkadir. Ni muAmu halisi: ni mzaliwa wa Amu, alikuwa mwanafunzi kule, na leo ni miongoni mwa viongozi wa dini wa Amu. Pia ni mfadhili wa miradi mingi. Umaarufu wake umeeneya kwa sababu ya vipaji vyake vya ushairi. Utungaji wa Kiswahili ni mfano mmoja katika vipaji hivi. Mashairi haya, alioandika kwa herufi za kiArabu, yanatafautisha hali ya kiSwahili ilivyokuwa zamani na ilivyo sasa. Ustadh Mau analalamika kukhusu hali ya lugha hii, hasa katika sehemu za uSwahili wa kaskazini. Katika wakati ujao kiSwahili kitakuwa hali gani?

In this dissertation, I examine the work of an important yet insufficiently studied Iranian novelist and short-story writer, Ahmad Mahmud. Because of his early affiliation with leftist socialist groups, Mahmud's work has been subject to various, sometimes contradictory, interpretations by critics. Such readings of Mahmud's work have resulted in making him a controversial literary figure. Hence, this project aims to re-examine the critics' current viewpoint of Mahmud's works, which they regard as "ideologically driven" and "Marxist and/or political writing." Although Mahmud's ideology played a significant role in creating his stories, particularly in his early works, I argue that storytelling is the predominant concern for Mahmud. In fact, a large portion of his writing depicts his own life and his own development as a person and a writer. Mahmud's portrayal of the main protagonist of his stories, Khaled, who goes through various stages of transformation, indeed reflects his own evolution and development. In other words, I contend that Mahmud's literary output is essentially "autobiographical." In addition, I argue that Mahmud's autobiographical fiction helps to shape and articulate his emerging role as a novelist as he strives to record decades of turbulent social and political upheaval and change in the post-1950s era, as the Iranian nation undergoes various stages of transformation and growth in search of a new identity and political autonomy. With an analysis of a select number of Mahmud's novels, furthermore, I discuss the social and historical nature of this transformation of the author/protagonist/nation and argue that from early on Mahmud was determined to depict the linear socio-political movement that took place in the modern history of Iran in the character of his memorable hero, Khaled, who appears in various guises and matures both as a person and a social entity from one novel to the next. / text

published_or_final_version / Architecture / Master / Master of Landscape Architecture

This thesis represents the part that Kiyai Haji Ahmad Dahlan played in the Islamic modernist movement of the early twentieth century in Yogyakarta. It is concerned with his life and thought, and the establishment of the Muhammadiyah, a major non-political Muslim organization.

No description available.

Situé dans une période de l’entre-deux, entre l’héritage du XIXe et le renouveau du XXe, la pensée et la création littéraire de Djalâl Âl Ahmad (1923-1969), trouvent leurs sources intérieures et extérieures dans un monde paradoxal. Cette recherche a pour objectif principal, à travers l’étude de la question de l’« Autre » dans L’Occidentalite, d’étudier le processus de création d'un «discours du retour», de différents points de vue. Le discours d’Âl Ahmad va à la rencontre de l’«Autre», cherche à se comprendre soi-même et à se connaître au travers de l’altérité, influencé et inspiré par une expérience occidentale, tout en restant authentique. Âl Ahmad est le premier traducteur d’André Gide (1860-1951) en Persane. Ses traductions de Camus, Sartre, Ionesco et ses lectures d'autres auteurs comme Said et Céline, influencent son écriture qui s’inscrit dans la ligne des écrivains de l’avant-garde iraniennes. Âl Ahmad, souvent inspiré de Gide, est à la recherche d’une manière de dire la coexistence entre la tradition et la modernité. C’est dans le cadre de cette dualité que s'élabore un discours du retour dans le contexte iranien, et, d’une manière consciente ou inconsciente, dans les œuvres d’Âl Ahmad. Se soumettre à la modernité est une attitude qui trouve aussi son origine dans l’écriture autobiographique. L’emploi du «Je» créant un espace de jeu pour l’écrivain et permettant de cacher sa personne réelle, cause une sorte d'aller et retour entre intérieur et extérieur. L'espace entre ces retours est le champ de bataille d'une guerre culturelle entre la tradition et la modernité, l’intellectualité et la religiosité de l’homme oriental. L’impact du retour dans l’acte d’énonciation y crée des métaphores de retour. Les réflexions autobiographiques nous conduisent à comprendre ce monde de l’entre-deux qu'est l'Iran d'alors, avec ses retours perpétuels vers le passé, puis du futur vers les origines, avec en conséquence une perte de soi qui est le signe d'une crise d’identité. Le «Retour en soi» est une métaphore de l’identité perdue et du désir de connaître l’Autre dans le monde moderne. Retour vers une temporalité historique et récupération d’un espace de jeu, les œuvres de Djalâl Âl Ahmad cultivent une vision au sein de laquelle le discours sur les origines occupe une place centrale et l’écriture occidentale est un moyen pour comprendre autrui. / Situated in an in-between period, between the 19th century's heritage and the 20th century's renewal, the thought and literary creation of Jalal Al Ahmad(1923-1969) find both their internal and external sources in a paradoxical world. The main objective of the present study is to shed light on the notion of the «Other» in his book Occidentosis, and to analyse the formation of a «return discourse» in his work from different perspectives. Al Ahmad’s discourse meets the notion of «other» and tries to understand and to know himself through it. This idea is influenced and inspired by a Western experience, which enriched his unique understanding of self. Al Ahmad is the first translator of Andre Gide (1860-1951) to Persian. His translations of Camus, Sartre, Ionesco and his readings of other authors, such as Said and Céline, influence his style of writing and consequently, the Iranian avant-garde writing wave. Inspired by Gide, in Al Ahmad’s works, tradition and modernity coexist. It is through this duality that, either consciously or unconsciously, the return discourse probes into the Iranian context, in the works of Al Ahmad. Submission to modernity is also an attitude that is rooted in autobiographical writing. By the use of «I», a writer may create a game space to hide his real character; it leads to a kind of round trip between inside and outside. The space between these returns is the battlefield of a cultural war between tradition and modernity, as well as between the intellectuality and the religiosity of an oriental person. The impact of the return in the act of enunciation creates metaphors of return. Autobiographical reflections lead us to get an insight into Iran as an in-between, with the interrupt return towards the past and from the future to the origins, with consequent loss of self that is the sign of an identity crisis. The « return to the self » is a metaphor for the lost identity and the desire to know the other in the modern world. Returning to an historical temporality and recovering a game space, the works of Jalal Al Ahmad cultivate a vision in which the discourse about the origins is at the center and Western writing is a way to understand others.

Ustadh Mau ni jina la hirimu la Mahmoud Ahmad Abdulkadir. Ni muAmu halisi: ni mzaliwa wa Amu, alikuwa mwanafunzi kule, na leo ni miongoni mwa viongozi wa dini wa Amu. Pia ni mfadhili wa miradi mingi. Umaarufu wake umeeneya kwa sababu ya vipaji vyake vya ushairi. Utungaji wa Kiswahili ni mfano mmoja katika vipaji hivi. Mashairi haya, alioandika kwa herufi za kiArabu, yanatafautisha hali ya kiSwahili ilivyokuwa zamani na ilivyo sasa. Ustadh Mau analalamika kukhusu hali ya lugha hii, hasa katika sehemu za uSwahili wa kaskazini. Katika wakati ujao kiSwahili kitakuwa hali gani?

The political theology of AÎmad Ibn Íanbal (d. 241/855( is analysed through comprehensive examination of the authenticity of theological and juridical books attributed to him. The eponym of the ÍanbalÐ school (madhhab) of law and theology, AÎmad’s importance lies in his teaching as a jurisprudent and his practices as a zÁhid (renunciant), which attracted many students to his circle. However, he is best known for his reputation as a defender of correct belief, and for firmly resisting the doctrine of three ÝAbbÁsid caliphs that the QurÞÁn was created, although he was imprisoned and beaten during the Inquisition known as al-MiÎnah (between 218/833 and c. 232/847). As a result of AÎmad’s importance, a variety of different opinions and epistles were ascribed to him. Theologically, the most important among these are the Six Creeds and al-Radd ÝalÁ al-ZanÁdiqah wa-al-JahmÐyah which is a polemical epistle. In jurisprudence there were response collections from AÎmad’s students called al-MasÁÞil, eight of which are still extant, either partly or completely. These works are examined in this thesis. AÎmad’s theo-political ideas are critical to understanding the political thought of Sunnism in general, and the study analyses his doctrines on the importance of the JamÁÝah (Community), ÓÁÝah (Obedience) and al-Amr bi-al-maÝrÙf wa-al-nahy Ýan al-munkar (commanding right and forbidding wrong). AÎmad was a quietist thinker, but the main purpose of his quietism was in fact to save the unity of the Muslim community from internal fighting and protect the common people who always lacked security and suffered from threats of looting of their shops and houses. Though a quietist, AÎmad was not in favour of the rulers and avoided all kinds of connections to them, including not accepting their gifts or working with them. He became angry with his family when they accepted the caliph’s money.