One of the more important processes of Middle Eastern history is that of the transformation of the Ottoman Empire into the Turkish national state. The present dissertation demonstrates how Yusuf Akcura, a significant figure in this priocess, recognized in 1904 the forces making for the emergence of a turkish nation and was the first to call for the political reconstruction of the Ottoman Empire on the basis of Turkish nationalism. Thereafter Akcura worked to arouse among the Turks of Russia and the Ottoman Empire an awareness of their national identity, developing by 1917 an ideology of Turkish nationalism which was distinguished by its definition of the Turkish nation in terms of race, its realization that the Turks must develop a national economy and its insistence on reform of all institutions of the Turkish society in accordance with a program of total Westernization. [...] / Un des plus importants dveloppements de l'histoire du Moyen-Orient est la transformation de l'Empire ottaman en Etat national turc. La presente dissertation montre comment Yusuf Akcura, une personnalite tres marquante de cette epoque, reconnut des 1904, les forces qui meneront au triomphe de la nation turque, et comment il fut le premier a reclamer la reorganisation de l'Empire sur les bases du nouveau nationalisme turc. Desormais, Akcura travaillera au reveil des ressortissants turcs de Russie, comme à celui des Turcs de la Sublime Porte, les amenant a une prise de conscience de leur identite nationale qui aboutira, en 1917, a une ideologie du nationalisme turc remarquable par sa defination de la nation turque en tant que veritable ethnie. Cette ideologie fait apprecier a tous la necessité de developper une economie nationale ainsi que de reformer les institutions de l'ancienne sociéte selon un programme de totale occidentalisation.

This study deals with the characteristics ot Arabic historiography in Iraq down to the time of Abu Ja'far Tabari (d. 310/923). The historical annals of Tabari provide both the specific focus of the study and a methodological approaoh. Since Tabari's work may be regarded as an anthology of the writings of the early historians, our first question concerns the characteristics of Iraqi historiography as they are reflected in the annals. Then we are concerned with the ways in which Tabari's work differed from his predecessors.

This thesis is divided into three main parts. The first being an introduction and introductory study of Ibn Bajja's Book Tadbir al-Mutawahhid, the second an English translation of the book and the third an appendix which includes a new edition and index of the Arabic text. The thesis also includes notes for each of its parts. All this has been accomplished based on two Arabic MSS. and French extracts of a medieval Hebrew translation.

The importance of Tahafut al-Falasifah may be assessed from several points of view. First of all, it is to be distinguished from the writings of all the Muslim thinkers who ever worked along similar lines. Secondly, it deserves to be evaluated as a major philosophical work. Thirdly, it may be viewed in the context of Ghazâli's other writings. Finally, in the fourth place, it's influence on philosophical and Islamic thinking will be a rewarding study. [...]

Arab Nationalism, a formidable force in Palestine after 1917, scarcely existed before World War I when Southern Syria, as it was then called, was a part of the Ottoman Empire. The EfendI class, the only segment of the population capable of leading such a movement, was content to share the administration of the area with ottoman officials from Constantinople. This class comprised about fifteen percent of the population and consisted of city dwelling families, dependent for their income on large tracts of land in the nearby countryside.

Istihsan(juristic preference) deviates from and sometimes contradicts well-established general precepts of law. It calls for a considerable amount of personal judgment on the part of the jurist who applies it. In the early period of Islam, istihsan was identified with ra'y (personal opinion) which frequently lacked systematic guide-lines. Abu Hanifah (d. 150/767) does not consider istihsan as a merely arbitrary opinion. He believes that it is a procedure of setting aside an apparently strict ruling of analogy in the interest of fairness and justice. / On the other hand, Shafi'i (d. 204/819) adopts a text-oriented approach; he believes that a Muslim jurist is guided, not by intuition, but by textual evidence (dalil). He therefore subscribes to qiyas (inference by analogy) and rejects istihsan. An Hanafi jurist, Sarakhsi (d. 490/1096) later wrote a chapter on the explanation of qiyas, istihsan and takhsis al-'illah (particularization of the cause) as a rebuttal to Shafi'i's criticism of istihsan. Ibn Taymiyah (d. 728/1327), and Hanbali jurist, not only agrees with the istihsan, but believes that it is in reality takhsis al-'illah. To this effect, he wrote a treatise on istihsan and called it Mas'alat al-Istihsan. / This thesis studies the concept of istihsan as described by the above mentioned jurists, and some of their works on the subject are translated into English. The purpose of this thesis is to offer an historical study on juristic preference, its relationship with qiyas and takhsis al-'illah. This study attempts to add to our knowledge of istihsan and leads us to further and fuller analysis of why Shafi'i rejected it.

The poet Jamil Sidqï al-Zahawi (1863-1936) was the first and greatest thinker of modern Iraq, and the only Iraqi writer who has gained a wide reputation outside his country - in other Arab and Muslim lands and in Europe. After a traditional Islamic education, Zahawi fell under the influence of Western philosophy and science and became a free thinker, as well as an ardent, liberal and social reformer. He played a certain part in politics and in the Arab national movement both before and after the 1914-1918 war; but the importance of his work lay in the realm, not of politics, but of ideas. [...]

This thesis deals with the poetical and philosophical thought of the late Dr. Muhammad Iqbal in so far as it relates to the West. Dr. Iqbal's was undoubtedly the keenest mind so far produced by the Muslims of the Indo-Pakistan continent. But he lived in a political atmosphere which was not conducive to a dispassionate and impartial study of the Western civilisation. [...]

This thesis is not an exhaustive bibliography of Islam in the modern Arab world and its relations with Arab nationalism. It is an attempt to provide a working guide to the most reliable literature on the subject which has been accessible to the writer, or which he knows to exist. Works dealing with the historical background are only mentioned when necessary for the understanding of religious developments, or when the historical and religious aspects are indistinguishably interwoven as in the Wahhabi and Sanusi movements.

This paper ia an interpretation of the Khilafat movement, which took place in India after World War 1, and the part played in it by the Indian Muslim leader, Muhammad 'Ali. Muhammad 'Ali epitomized the various stages through which his community passed in the development and collapse of Khilafatism. During the movement, he was the voice of Khilafatism. [...]