In Arabic. Arabic script can't be copied into UIR / The importance of this work rests upon the fact that notwithstanding Abu Huraira's eminent status among Prophet Muammad's companions as the most noteworthy reporter of Prophetic traditions on the basis of which scholars have compiled his reports on numerous subjects into separate tracts no research of academic standing has been done on his contributions to Qur'anic exegesis by systematically extracting his narrations and evaluating them. The current dissertation begins by offering this research contribution followed by a discussion of Abu Huraira's biography. Then all his narrations are systematically presented from beginning to end. Such reports contain both explicit and implicit statements that can be traced to the Prophet. Not all verses or chapters of the Qur'an are covered in this way for example there are no reports relating to chapter 77. They are followed by the conclusion the bibliography and appendices on Qur'anic verses and Prophetic reports cited. / Religious Studies and Arabic / M.A. (Islamic Studies)

The early split of Islam is regarded as one of the most profound and complex events in Islamic history, not only would it lay the foundation of two predominant branches of Islam, but it would also be one of the oldest arguments in Islamic history. Who is the rightful successor to the Prophet Muhammed? This essay aims to explore the deep root behind the initial schism of Islam and understand the arguments both schools use to legitimize their position. What do the Sunnis and Shi’as say about the event of Ghadir, the hadith of the two weighty things and the incident of Saqifa, and how do each school of Islam interpret these events? The source material consists of Hadiths and scholastic literatures from both Sunni Islam, Shi’a Islam, as well as literatures from Secular sources. By basing the analysis on Wilfred Madelung’s and Ali Asghar’s theory of disserting Orientalist understanding of a monolith perspective on Islamic history, the essay aims to understand and broaden the reality of the schism of Islam and to bring emphasis on the events that often goes ignored throughout history. Finally, the results prove that both Sunnis and Shi’as differ regarding the caliphate, and the assertions for these lay in their respective interpretations. The Shi’as maintain that Ali should’ve been the successor, while the Sunnis believe Abu Bakr was the caliph.

La délinquance des mineurs existe depuis toujours et pour y faire face, les sociétés répriment et enferment depuis toujours. Des enfants ont purgé leur peine tour à tour dans des prisons, des bagnes, des maisons de correction…Aujourd’hui encore la délinquance des mineurs reste une inquiétude majeure de la société et du législateur qui s’interrogent toujours sur les moyens d’y répondre autrement, humainement et efficacement.Le fait que le mineur est un individu en cours de construction implique que les actes de délinquance qu’il commet ne peuvent être réduits à l’expression de sa seule volonté, mais sont aussi la résultante d’un environnement défaillant. Ce mineur, plus vulnérable qu’un adulte, bénéficie à ce titre d’un traitement procédural plus protecteur, de juridictions spécialisées et de peines moins lourdes que celles infligées aux majeurs.Des actions éducatives et répressives sont combinées grâce à des partenariats et collaborations entre l’institution judiciaire et les acteurs sociaux concernés par les mineurs. En effet, en Algérie, en France ou ailleurs, le traitement de la délinquance appelle l’implication de l’ensemble de la société en vue d’établir un « vivre-ensemble » sur le long terme. / Juvenile delinquency exists for a long time and to face it, societies repress and lock for a long time. Children served their sentence alternately in prisons, penal colonies, reformatories… Today still the juvenile delinquency stays a major worry of the societies and the legislator who always wonder about the means to answer it otherwise, humanely and effectively.The fact that the minor is an individual under construction implies that the acts of delinquency which he commits cannot be reduced to the expression of its only will, but are also the resultant of a failing environment. This minor, more vulnerable than an adult, benefits as such from a more protective procedural treatment, from specialized jurisdictions and from punishments less heavy than those were imposed to the adults.Educational and repressive actions are combined grace to partnerships and collaborations between the judicial institution and the social players concerned by the minors. Indeed, in Algeria, in France or somewhere else, the treatment of the crime calls the implication of the whole society to establish a "living together" on the long term.

Den islamiska rätten vilar på fyra rättskällor. Koranen, som enligt muslimsk uppfattning anses vara Guds bokstavliga och perfekt bevarade Tal är den högsta rättskällan. Koranen tolkas främst med hjälp av en språklig analys av relevanta verser tillsammans med de omständigheter som antas ha framkallat vissa verser. Därefter kommer profeten Muhammeds sunna som utgörs av hans gärning i tal och ageranden. Profetens sunna är bevarad i formen av hadither i diverse hadithsammanställningar. En hadith är i princip en rapport om en historisk händelse, men som vanligtvis relaterar till profetens sunna. Inom den islamiska rättstraditionen har en hel vetenskap utvecklats i syfte att identifiera och särskilja autentiska hadither ifrån fabricerade. Profetens sunna anses bära legislativ vikt och förklara hur koranens påbud och etik ska efterlevas i praktiken. Den tredje rättskällan utgörs av principen om ijma’ (konsensus). När det muslimska samfundet av rättslärda är helt eniga i en fråga om tolkningen av koranen och profetens sunna så anses deras konsensus bära en legislativ tyngd. Den fjärde rättskällan är qiyas (analogislut). Analogislut beskrivs som arketypen för all rättslig argumentation. Det avgörande vid tillämpningen av analogislut är identifierandet av en ratio legis. Ibland omnämns ratio legis explicit i en rättskälla och ibland är den endast implicerad. När ratio legis endast är implicerad så måste den verifieras som en legitim ratio legis eftersom alla ratio legis är ej legitima. Denna verifiering sker med hjälp av maqasid ash-shari’a (shari’ans ändamål). Shari’a anses ämna säkerställa fem övergripande ändamål som är bevarandet av tro, liv, avkomma, förnuft och förmögenhet. Dessa ändamål säkerställer mänskliga intressen nödvändiga för balans och harmoni, både i det världsliga livet som på domedagen. När ratio legis överensstämmer med dessa fem ändamål, så anses den vara legitim. Inom shari’a finns även ett antal olika rättsaktörer där den viktigaste är en mujtahid. En mujtahid är en kvalificerad jurist som kan utföra ijtihad och finna svaret på rättsliga frågor som ej besvaras uttryckligen i rättskällorna. I den islamiska rättstraditionen finns även rättsskolor. Det kännetecknande för rättsskolorna är juristernas enande kring en samling rättsliga principer. Det finns fyra rättsskolor i den islamiska rättstraditionen, den hanafitiska, den shafi’itiska, den hanbalitiska och den malikitiska.

Over the last fourteen-hundred years, Muhammad ibn ʿAbd Allah (d. 632) has been depicted and portrayed in a variety of ways by numerous scholars, theologians, and polemicists. My dissertation offers a unique approach to the “historical Muhammad” as it develops a new method to examine extant primary sources related to his life. I include available sources that provide pertinent information on Muhammad’s life, including the Qur’an, hadith literature, sira-maghazi (biographies and expeditions), and non-Muslim accounts. My research is original because it adopts current historical Jesus scholarship, particularly modern cognitive studies of memory, and uses it on extant sources related to Muhammad’s life. More specifically, I explore how memory, oral tradition, and oral transmission play vital roles in understanding how Muslims remembered their Prophet and how the circumstances of later generations shaped and influenced their commemoration of his life. By adopting this scholarship, which will be contextualized to examine early Muslim literature, I offer a new perspective on surviving sources, the context of seventh-century Arabia, and the function of memory for the nascent Muslim community. I also apply my method on eight significant, polemical, or neglected events that are traditionally believed to have taken place during Muhammad’s life in Mecca and Medina. In sum, my dissertation offers a dynamic cross-disciplinary venture, encompassing the intersection of innovative, modern critical inquiry and early Islamic literature. / Dissertation / Doctor of Philosophy (PhD) / This dissertation examines the field of the “historical Muhammad” and applies a new method on extant primary sources related to Muhammad’s life. I conduct a literature review of scholars’ reconstructions of his life, beginning as early as the seventh century. I also explore numerous primary sources on Muhammad, pointing out their benefits and disadvantages. Next, I overview the quests for the historical Jesus and analyze methods that were established over the last hundred years. In my dissertation, I adopt historical Jesus scholarship, namely memory studies, to develop an original method that provides a unique understanding and fresh perspective of the historical Muhammad. Over the last two chapters, I conduct eight case studies employing my method on events from Muhammad’s life in Mecca and Medina. This dissertation demonstrates that we could reconstruct a reasonably coherent picture of events surrounding Muhammad’s life.

Chapter One contains a lengthy discussion of tafsír, outlining its meaning, its need to the present study and the different forms in which it exists, whilst at the same time clarifying its obscurities and commending it as an indispensable science. Chapter Two offers a concise overview of five Qur'ánic commentators selected for this particular study. This assessment is based on the eras from which they emerged which has a definite bearing on their commentaries. Chapter Three is a résumé of my subject's biography adopted primarily from Qur'ánic sources. As a frequently mentioned prophet in the Qur'án the story of Músá [p.b.u.h] is drawn from various chapters highlighting substantial aspects of his life. Chapter Four concentrates on two frequently mentioned events in the life of prophet Músá [ p.b.u.h], namely, his call to prophethood and the proclamation to the pharaoh and his people. Chapter Five concludes this work by presenting an overview of the perspectives of the different commentators. / Religious Studies and Arabic / M.A.

伊斯蘭世界的婦女問題在當代學術研究中佔有相當重要地位，其中一個因素乃西方的研究者不滿伊斯蘭世界對待女性的方式。自十三世紀以降，伊斯蘭世界在西方人的眼中一直是一個象徵神秘的境域，也是西方國家亟欲瞭解的地區。西方人對伊斯蘭世界探討之目的多半是希望對其進行思想與宗教文化上的侵略。穆斯林婦女蒙著面紗的景像總是不斷出現在旅行者的日記、記錄之中，而西方研究者對這些地區進行的調查亦呈現如此一般的印像，並將之視為伊斯蘭壓迫女性的例證。然而，事實是否確實如此？從其他角度觀之，伊斯蘭所欲呈現的面貌與其真實性似乎與過去西方學者所理解的面向有出入。西方思想脈絡下女性主義思想之興起與發展，或許為人類數千年來的兩性關係提供反省、思考之新方式，但是人類亦為此一思想潮流付出不少代價。性別研究的概念固然根源於西方文化的價值觀，也就是「人權」（human rights）的觀點，但是「人權」的觀點卻是人類對父權社會（Patriarchy）體制思想的一種反省。「平等」（equality）與「平權」（公平的權利，equity）並不完全相等同，女性主義者（feminists）追求的是一個「平等」的社會制度，強調的是站在相同起點的兩性觀，而伊斯蘭強調的是一種「平權」的兩性觀，主張男性與女性在此世有其各司之職務，兩性地位並不會因為此一職務性質上做作高低的區分，而導致不對等的情況出現。因此，我們可以說，這兩者之間明顯存在著本質上的差異。 父權體制之源起與宗教信仰、思想、實踐息息相關，人類社會並非一開始即已是完全以男性為主導的社會生活形態，考古學的證據亦告訴我們，母系社會體制之存在是無庸置疑，阿拉伯世界在伊斯蘭建立之前，半島上即有些許部族實行的是以母系（Matriarchy）氏族結構為主的社會制度。就像其他的人類社會一般，在這些母系社會中，女性的確享有較多的權利以及較少的義務。不過，此一論述的標準乃是以其與父權制度的社會情況相比較而得出的結果。當個人在檢視伊斯蘭發展史之研究著作，以及對伊斯蘭經典的研讀中發現，雖然伊斯蘭世界深受許多不同的社會結構思想之背景所影響，但是從歷史的角度觀之，伊斯蘭世界的性別議題及其發展，確實有別於西方女性主義思想之論述，兩者亦不可相提並論，或是任意地以其中一方的觀點來概括另一方的思想文化。西方女性主義者的「平等觀」與伊斯蘭世界的「平權觀」二者之間的差異性，以及古蘭經呈現的觀點似乎與現實世界中穆斯林的認知、實踐有明顯的落差等現象，均是促使個人欲對此作更深入研究的動機。本論文雖旨在闡釋穆斯林的婦女觀，但是亦希望對上述二者之間的異質性作一初步論述。 本論文第一章主要說明研究的動機與目的、研究方法、本研究之限制以及未來可能的研究方向；第二章則從伊斯蘭社會發展的背景著手，說明伊斯蘭建立之前的阿拉伯半島地區之社會結構與生活方式、信仰型態以及兩性的社會地位、互動關係等，透過婚姻制度、財產繼承、男性與女性的活動方式等面向，闡明此一時期的社會特徵，接著探討伊斯蘭建立之後，對阿拉伯半島地區的居民所作的改變，包括伊斯蘭如何看待兩性社會地位，賦予女性相關的婚姻保障、財產繼承權利、以及廢止活埋女嬰等舊慣習俗之改革，以說明伊斯蘭對待女性的方式。第三章則以古蘭經為分析的主要對象，一方面對古蘭經中關於女性的經文詳加分析，另一方面則整理了傳統宗教學者對這些經文的解讀與詮釋，除了以此作為思想上的對比之外，更希望從這些不同學派的觀點中，瞭解古蘭經詮釋之背景以及對穆斯林生活上的影響。 第四章是以聖訓為主，首先對聖訓中關於女性之條文作一整理，並整合不同學派的分析觀點，尋求一個更為普遍合理的說明。第五章則在說明伊斯蘭現代主義思想興起的背景，在經歷中世紀的洗禮之後，伊斯蘭思想產生的重大變革，以及伊斯蘭復興所帶動的改革浪潮，不僅促使傳統的宗教學者重新思考自身的論述立場，保守主義、現代主義、伊斯蘭主義思想的興起，更是為伊斯蘭世界掀起一股更大的反省力量，保守主義者堅守伊斯蘭基本教義之信念，摒除了伊斯蘭接受現代化思想的可能性；現代主義者強調現代化之於伊斯蘭世界的重要性，甚至不惜犧牲自身的傳統文化，以配合現代化的發展進程，而伊斯蘭主義者雖然也強調伊斯蘭世界現代化的重要性，但是他們更注重伊斯蘭世界在此一現代化的過程中，應該要「伊斯蘭化」（Islamization）或是「再伊斯蘭化」（re-Islamization）。伊斯蘭主義者的理念對穆斯林而言是不難理解的，亦即，在現代化的過程中，不應當失去伊斯蘭的傳統價值與道德倫理觀，只是在實際運作的層面上，卻出現更多有待釐清的問題。在此一發展過程中，女性便成了伊斯蘭主義者訴求保存伊斯蘭傳統文化的重要角色。至此，女性議題已經不再是單純的宗教或是文化上的討論，更加入了濃厚的政治性色彩，亦使得婦女研究更為複雜。本論文亦試圖透過對比現代主義思想與古典伊斯蘭思想的內涵，指出一存在於伊斯蘭世界中難以解決的問題，亦即有關兩性地位的爭論。古蘭經與聖訓對相同議題的詮釋並非總是一致，其間已經存在許多相互矛盾之處。此外，宗教學者對經典的詮釋又有許多不同的意見與觀點，均是促成此一問題的原因，也是本論文欲處理的重點。 / The Studies of Woman in Islam is a very important part of the Islamic researches since the 15th century, whatever of the Occident or the Orient world. The major theme of the former concerned about the emancipation of women from every dimension of human life, such as workplace, rights to elections, and rights to education, etc. However, of the later, it is different from the former one; scholars of Islam primarily discussed not only the emancipation from some kind of limitation or discrimination but also the status and value both of male and female in the Islamic Ummah. Islam, emerged and established in the 7th century by the Prophet Muhammad, has already developed an institutional and systematic understanding of the humane world. During the one thousand and five hundred years, Islam has also merged many kinds of thoughts from different cultures into its own world. Therefore, while we start to discuss the problems of women in Islamic world, we have to take a look at the whole history of Islam first, then, we could hold a proper and just attitude to the woman in Islam. My thesis is concerning about the images and descriptions of Muslim Women, which were represented in the Quran, the most sacred book in Islam, and the Hadith, the sayings and behaviors of the Prophet Muhammad, recorded and edited by the Companions of the Prophet and some other religious experts after the death of Muhammad. Most important of all, I attempt to figure out what is the most initial and primordial concept of woman in Islam, and, the way how it is explained, and the process of transition and transformation of these concepts. In addition, I also examine several sorts of schools of thoughts concerning the Muslim women and Islam, including the Islamic traditionists, and modernists. Meanwhile, I juxtapose these two different sides of thought of woman and Islam, and try to give a much clearer picture of this scene between what we called conflict and convergence, whatever of peacefully or militantly. Through this mutual influence between the Quran, Hadith, Islamic traditionists and Islamic modernists, we could understand better the relationships of woman and Islam, or Islam and religion, or religion and woman, etc. Finally, I also try to point out the possibly real problems of woman issues encountered nowadays within the Islamic world.

The biographical details of the 7828 individuals listed in the biographical dictionary known as the Ta'rikh Baghdad were entered in a database and used to create a profile of the hadith community of Baghdad. The thesis explains how the database was constructed and shows how the data can be used. Evidence derived from the many references to colleagues and relatives in the biographies made it possible to date most of the undated biographies, and to construct a chronological framework within which information on the origins, occupations, tribes and other personal attributes of the Khatib's subjects could be analysed. Changes in the frequency of these attributes over time were related to conversion rates, immigration, and the popular appeal of hadith study. The thesis also demonstrates the usefulness of the fortuitously dated topographical references found in the biographies. These were used with maps to show changes in residence patterns over the 320 years covered by the Ta'rikh Baghdad.

This is a comparative study of the two earliest known comprehensive technical manuals treating Hadith criticism.

Chapter One contains a lengthy discussion of tafsír, outlining its meaning, its need to the present study and the different forms in which it exists, whilst at the same time clarifying its obscurities and commending it as an indispensable science. Chapter Two offers a concise overview of five Qur'ánic commentators selected for this particular study. This assessment is based on the eras from which they emerged which has a definite bearing on their commentaries. Chapter Three is a résumé of my subject's biography adopted primarily from Qur'ánic sources. As a frequently mentioned prophet in the Qur'án the story of Músá [p.b.u.h] is drawn from various chapters highlighting substantial aspects of his life. Chapter Four concentrates on two frequently mentioned events in the life of prophet Músá [ p.b.u.h], namely, his call to prophethood and the proclamation to the pharaoh and his people. Chapter Five concludes this work by presenting an overview of the perspectives of the different commentators. / Religious Studies and Arabic / M.A.