The study attempts to determine the extent which the financing activities of the Islamic Development Bank conform with the Is1amic principles of finance and banking, as expressed in the provisions of its charter. The analysis of these activities focuses on the modes of financing adopted by the lDB to promote social and economic progress in member countries in line with Islamic tenets. In order to present a sound analysis of the IDB's operations, the origins of these modes of financing are traced to the Islamic critique of the concept of riba or interest. / L'étude tente de déterminer dans quelle mesure les activités financières de la Banque Islamique de Développement se conforment aux principes islamiques, énoncés par les dispositions de sa charte, qui régissent les systèmes financiers et banquiers. L'analyse de ces activités se concentre sur les méthodes financières adoptées par la BID pour promouvoir le progrès social et économique des états-membres conformément aux principes islamiques. Pour pouvoir présenter une analyse sérieuse des opérations de la BID, il est nécessaire de se référer à la définition islamique critique du concept de riba ou intérêt pour expliquer l'origine de ces méthodes financières.

The purpose of this study is to examine the position of the Persian 'ulama toward the idea of constitutionalism and the Persian Constitutional Revolution of 1906, as exemplified in the life and political thought of Mirza Muhammad Husayn Na'inî (1860-1936). By studying Nâ'ïni's discussion of tyranny and the principles of democracy, we learn to what extent the 'ulama were aware of democracy and to what extent they were prepared to make concessions to modernity. / Le but de cet ouvrage est d'examiner la position du clergé Chi'i vis-à-vis du concept de la constitution et la Révolution constitutionnelle persane de 1906, comme il est illustré dans la vis et la pensée politique de Mirza Muhammad Husayn Na'ïnî (1860-1936). Les discussions de Na'ini de l'idée de tyrannie et des principes démocratiques, nous permettent de voire comment les 'ulama ont compris la démocratie, et ainsi jusque à quel point ils étaient prêts à faire des concessions à la modernité.

Reason is an important focus-word in 'Abduh's world-view and has a great influence on his theological system and views. Because of his position of ascribing great powers to reason and limited functions to revelation, his system and views are in glaring contradiction with those of the Ash'ariyah who have a distrust in the power of reason and great reliance on revelation. His system and views, on the other hand, greatly resemble those of the Mu'tazilah who have been well-known for their high appreciation of the power of reason and little reliance on revelation. With those of the Maturidiyah in both their Samarqandi and Bukhara branches, who adopt an intermediate position pertaining to the power of reason and the function of revelation, 'Abduh's theological system and views have many disagreements. Contrary to the prevalent opinion 'Abduh is neither an Ash'ari, nor a Maturidi, nor an eclectic. He is rather a Mu'tazili.

A great deal of conflicting material has been written about the 'Urabi movement, as an examination of the European sources for this topic shows. Even though 'Urabi's memoirs were in a large part copied from Salim al-Naqqash's Misr lil-Misriyin, and the atmosphere of charge and counter-charge in which they were written makes them suspect, they resolve some of the conflicts between the sources. Specifically, they clearly show some of 'Urabi's motives, indicating that he was more than a power-hungry military adventurer. He was concerned about a wide range of problems, including the status of native Egyptians, foreign influence in Egypt, and the need for a more representative government. [...] / Un grand hombre de matériel controversiel a été écrit au sujet de mouvement furabi, tel que le démontre les resultats d'un examen des sources europèenes sur ce sujet. Bien que les mémoirs d'Urabi etaient on grande partie copiés de l'oeuvre de Salim al-Naqqash, Miar lil-Misriyin, et le climat d'accusation et de contre-accusation dans lequel ils furent écrits les rends suspects, ils déterminent certains des conflits entre les sources. Ils mettent particulièrement en evidence certains des motifs d'Urabi, démontrant qu'il était plus qu'un simple aventurier militaire assoiffé de pouvoir. Il se préoccupait de divers problèmes, tel que le statut des autochtones égyptiens, l'influence étrangère en Egypte, et le besoin d'un gouvernement plus representatif. [...]

This thesis begins with a brief survey of Christian-Muslim interaction in India. The paper then analyzes the Jesuit missions to the Mughal court in the context of Portuguese ambitions in India. The second part of the thesis analyzes Protestant missions to India against the background of the activities of the British East India Company. The final section compares and contrasts the methods and aims of the Protestant and Catholic missions in India.

The system of transliteration in this thesis is that used by C.A. Storey in his Persian Bibliography (item no. 7 in the Classified Bibliography), in which he retains popular spelling for the names of a few cities, such as Delhi and Lahore, but transliterates Agrah. l have accepted such inconsistencies, preferring the inconsistencies of a scholar to my own. The Persian titles of works, such as the A'in-i Akbari, are not transliterated according to this system, but have been spelled according to the title-page of the first volume, likewise with authors' names. [...]

This thesis represents an attempt to answer the question: How full and real is the relationship between Theory and Tradition in Waliullah's thought? In its actual formulation, this question has been related to the Hujjat; for that work not only shows Waliullah's tatbigat (syntheses) at their best, but also creates the proper atmosphere in which any such endeavour could be made.

The poet Jamil Sidqi 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 cm 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.

Muhammad 'Ali was born in 1878 at Rampur, scion of "a fairly prosperous and cultured Indian Muslim family”, whose members had served in the civil and military administration of Rampur State since before the Mutiny. Young ‘Ali's primary education followed the custom of his class. Under a pedagogue he read a few Persian classics, learned to read -- without understanding the Qur’an in Arabic, and absorbed the routine of the religious rituals practised in his Sunni home.

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. [...]