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<p>The objective of this thesis was the translation of an original defence of Sufi practice titled &quot / A Kind word in response to those who reject sufism&quot / by Shaykh A&ograve / hmad ibn Mu&ograve / s&ograve / taf&aacute / &deg / Alaw&aring / i. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh &deg / Alaw&aring / i in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtih&aring / ad to validate and defend the Sufis and their practices was also reviewed.</p>

A thesis submitted to the Faculty of Arts, University of the Witwatersrand, Johannesburg, in fulfilment of the requirements for the Degree of Doctor of Philosophy Johannesburg 1982 / No contemporary Jewish theology can be meaningful i f i t ignores the two d e c isiv e w atershed events fo r tw entieth century Ju d a ier, namely, the H olocaust and the re-estab lish m en t o f the S ta te of I s r a e l. Richard L. R ubeustein'a theology is rooted in th ese two k a iro i. In addition to th is , h is theology is highly su b jectiv e and the o rig in s of traumas in h is own l i f e are seen to be re fle c te d in those of the l i f e o f h is people For th is reason, d e ta ils of h is l i f e and work are presented in the in tro d u c tio n to t h is th e s is . With th e Holocaust as h is focus and point of d ep artu re, Rubenstein has declared the death o f the God-who—a c ts -in -h is to ry . He was unable to rec o n cile the Nazi attem pt a t Judenvevnichtung with the existence of the tr a d itio n a l God of theism who chose I s r a e l and who a cts purposefully in h is to ry . His m ajor statem ent of the nineteen s ix tie s was se t out in A fte r A ueohvits. D espite the death of the tra d itio n a l God of theism,*he in s is te d on observance of tra d itio n a l Jewish r i t u a l , p a rtic u la rly p r ie s tly r i t u a l , fo r the attainm ent of au th en tic Jewish selfhood. Two c e n tra l m otivations fo r both the re je c tio n of the tra d itio n a l God of theism and fo r the re te n tio n of r i t u a l , were h is in siste n c e on the capacity of the ir r a tio n a l to move men, and the b e lie f in the c e n tra lity of g u i lt fe e lin g s in men. L ife was seen as bracketed between two o b liv io n s. His theology was devoid o f e sch ato lo g ical hope. A God-concept remained in th e form of Holy Nothingness o r the cannibal Earth Mother. Je was deeply influenced by Freud and the E x is te n t ia li s ts . Great s tr e s s was placed on the ir r a tio n a l aspect of the Holocaust, and C h ris tia n ity ’ s mythic stru c tu re which designated the Jew as d e ic id e , was seen as one of the potent causative fa c to rs fo r anti-Sem itism . R ubenstein's c u rre n t thought has moved beyond the confines of the Jewish im plications of the Holocaust to probe i t s wider im plicstiona for the world. He now views the Holocaust in terms of 'c a lc u la tin g r a tio n a lity ' as the culm ination of a ra d ic a l se c u la ris a tio n of consciousness which he secs as having o rig in a te * in the B ible. His concern is w ith a fu n c tio n a lly 'godless* world in which a Holocaust could take p lac e. The Holocaust and other la rg e -sc a le massacres are perceived in terms of b u re a u c ra tic a lly organised population riddance in the face of th e in tra c ta b le problem of global population redundancy. The aim of th is th e s is i s to examin e and r e f le c t the progression of Rubenetein* s thought from the nineteen s ix tie s to the present and to evaluate h is theology as a v iab le way of l i f e fo r modern se c u la risin g Jews. Section One c o n s titu te s an attem pt to present Rubenetein's th eo lo g ical and i n te lle c tu a l development. Chapters I I , IV, V and VI deal with various asp ects o f h is thought such as h is views on s e c u la ris a tio n , on man and r e lig io n , on God, eechatology and h is to ry , and on power. Chapter I deals w ith the ro o ts o f s e c u la ris a tio n and the a th e is tic tren d in modern th e o lo g ic a l thinking as a backdrop to R ubenstain's theology. An excursus in to the psychoanalytic th eo ries of Freud was undertaken in Chapter I I I because of the immense influence of Freud on Rubenetein's e arly thought. Section Two c o n s titu te s a c ritiq u e of R ubenetein's views in re la tio n to o th er th e o lo g ic a l responses to the H olocaust. I t also examines the v ia b ility of h is th e o lo g ica l proposals for a meaningful Jewish lif e a fte r the H olocaust. The conclusion of th is th e s is is th a t although the normative Jewish theology of h is to ry shows the most au th en tic path fo r Jews to follow , R ubenstein's views of the nineteen s ix tie s c o n s titu te a meaningful option fo r Jews who, a f t e r the Holocaust, are unable to re ta in b e lie f in the th e i s t ic God of h is to ry . This was made p o ssib le by R ubenstein's emphasis on the need fo r ongoing Jewish p ra c tic e . His cu rren t theology is too p e ssim istic to o ffe r any r e a l is ti c options fo r continuing Jewish l i f e . I t s main c o n trib u tio n is th a t i t gives us in sig h t in to the possible causes of our w o rld 's m alaise in an attem pt to contain man's d e stru ctiv e n ess.

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What is ' the legend '? This name is meant and called one intact novel, can perform for drama when getting in ' the legend ', this is that this noun appears in the course of China. And according to inside of " Zhang Ailing's complete works

This study examines the Śrāvakabhūmih of the Yogācārabhūmi-śāstra with the aim of identifying the doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra. The hypothesis posited is that the spiritual praxis of the Mahāyāna Yogācāra is modified from the practice of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices were closely related to the Abhidharma. Two questions have been set for this investigation; the first question being: Is the spiritual praxis of the Śrāvakayāna yogācāra-s actually related to the Abhidharma tradition, and if so how? The second question is: How much influence did the practice of the Śrāvakayāna yogācāra-s have on the evolution of the spiritual praxis of the Mahāyāna Yogācāra and what new developments, if any, were there? Together, the answers to these two questions will reveal how far the hypothesis set for this study is justified. This research starts with accumulation of knowledge around the identity of the yogācāra-s as meditation practitioners in early Buddhism, the different phases of the Mahāyāna Yogācāra school, the structure and contents of the Śrāvakabhūmih and the current reports on the relationship between the practice of the Śrāvakayāna yogācāra-s and the Mahāyāna Yogācāra. In order to bring out the profound practice of the Śrāvakabhūmih, an English translation of the important teachings in the Yogasthāna III of the Śrāvakabhūmih has been attempted. A key section of this research is the analysis and discussion of the findings with appropriate passages from two major groups of texts: (a) the Abhidharma texts and (b) the Mahāyāna Yogācāra texts. These texts include: (a) the Abhidharmasangītiparyāya-pāda-śāstra ( 阿毘達磨異門足論), the Abhidharma-dharmaskandha-pāda-śāstra (阿毘達磨法藴足論), and the *Abhidharma-mahāvibhā āśāstra ( 阿毘達磨大毘婆沙論); (b) the Samāhitābhūmi_ ( 三摩呬多地), Cintāmayībhūmih ( 思所成地), Bodhisattvabhūmih ( 菩薩地) and the Viniścayasamgrahanī ( 攝決擇分) of the Yogācārabhūmi-śāstra, the Sandhinirmocana-sūtra (解深密經), liu men jiao shou xi ding lun (六門教授習定論) and the Abhidharmasamuccaya-bhā yam-śāstra (大乘阿毘達磨雜集論). The findings of this preliminary study show that the practices of the Śrāvakayāna yogācāra-s are indeed systematic re-organizations of Abhidharma materials with elaborated details and the Mahāyāna Yogācāra did establish their spiritual praxis on the foundation of these practices of the early meditation practitioners modified with new theories and explanations. Thus, it can be concluded that the spiritual praxis of the Mahāyāna Yogācāra was indeed modified from the practices of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices are closely related to the Abhidharma. / published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy

It is a commonly held view among non-Shī'īs that the Imāmī-Shī'ī attitude towards the Companions of the Prophet is characterised by hatred and contempt. In fact f the picture is far more complex and diverse. There are certain basic beliefs which are common to all Imāmī-Shī'īs, such as the belief that 'Alī b. Abī Ṭālib was the only rightful successor to Muḥammad. But in their attitude to individual Companions, as well as to the Ṣaḥāba as a whole, there are considerable differences between scholars of various periods, schools and geographic centres, and also between official Imāmī theology and popular Shī'ism. The aim of the present study is to examine the Imāmī-Shī'ī attitude to the Companions from two complementary angles: first, the Imāmī view of the Companions as Muslims; secondly, the Imāmī view of the Companions as authorities. The first point is directly connected with the Imāmī interpretation of events in the early period of Islam; the second involves doctrinal considerations which spring out of the Imāmī belief in an Imam in whom all authority is vested. Imāmī statements on most subjects have to be placed in the context of polemics against the Sunna. This is especially true for the Imāmī attitude to the Companions, since this is a subject about which both Sunnīs and Shī'īs held strong, often contradictory, views. In the present study, therefore, the investigation of Imāmī views is preceded by a chapter which examines Sunnī attitudes to the Ṣaḥāba. This chapter is followed by a discussion of Mu'tazilī views on the Companions, so that these views may be compared and contrasted with the official Imāmī attitude. The third chapter examines the doctrinal questions involved in the Imāmī attitude toward the Ṣaḥāba; it is followed by two chapters dealing with the Imāmī view of the rejected and the accepted Companions, respectively. In the the sixth and last chapter it is attempted to show that although Imāmī-Shī'īs regard the Imam as the supreme authority after the Prophet, the Companions are not entirely devoid of authority. The first appendix deals with biographies of some of the better known among the accepted Companions ; in the second appendix the main views of the Zaydiyya on the subject of the Ṣaḥāba are summarised.

University of Macau / Faculty of Social Sciences / Department of History

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