This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qàdî 'Abd al-Jabbar al-Hamadhani's thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. [...] / Cette thèse est centrée sur le problème du mal au sein de la théologie islamique, et en particulier elle essaie d'examiner le concept d'al-qabih dans la pensée d'al-Qadî 'Abd al-Jabbar al-Hamadhani. Cette étude se base sur le fait que l'Islam, comme les autres religions monothéistes, considère la presénce du mal dans le monde comme un sérieux problème - une situation qui a été à la source de bien des disputes parmi les mutakallimins. Pour 'Abd al-Jabbar, le problème du mal est abordé dans le cadre du concept de la justice divine. Selon cette formulation, Dieu ne fait que le bien; puisqu'il doit faire ce qui est obligatoire (al-wajib), il ne se dévoue qu'a ce qui est dans l'intérêt du bien; et, il ne désire jamais faire quelque chose de répugnant, mais choisit seulement la sagesse et la droiture. [...]

This thesis traces the evolution of Arab nationalism in Syria from 1908 to 1920. It attempts to determine when Arab nationalism was accepted as the primary focus of political loyalty by the Syrian Arabs during this period and what reasons prompted the Syrian Arabs to support Arab nationalism. It was found that during the years from 1908 to 1918 Arab nationalism as a political force came into being in Syria and was embraced by a few Syrian Arabs. At this time, however, the majority of Syrian Arabs of all classes rejected Arab nationalism and maintained their political allegiance to the Ottoman Empire. In 1918 with the destruction of the Ottoman Empire, Arab nationalism in Syria was accepted by most Syrian Arabs as the only ideological alternative now available by which to maintain and protect their traditional interests and to build a new political community.

The central theme of this study is the question of turath (cultural heritage) as perceived by contemporary Arab thinkers since the Arab defeat by Israel in 1967. The diverse understandings of turath have raised various questions with respect to it, yielding a plethora of opinions that make it difficult to come up with a common definition. This unstable view of the phenomenon has led to what may be called "the problematic of turath." This study asks whether turath has the roots of the problematic or whether it is mainly the positions on it that have led to its problematization. An attempt to explore the term reveals that the contemporary meaning assigned to turath is ideological in nature, such that it is perceived as a tool for either progress or decline. To understand how this ideologization operates, the study looks at two antithetical positions on turath: that of the Islamic-modernist, Hasan Hanafi (b.1935) and that of the secular-modernist, Adonis (b.1930). [...] / Cette étude traite principalement de la question du turath (héritage culturel), tel qu'il a été perçu par les chercheurs arabes contemporains depuis la défaite face à Israël en 1967. Les différentes façons d'aborder et de comprendre le turath ont engendré diverses questions, et ont donné place à une surabondance d'opinions, d'où la difficulté d'établir une définition commune. L'approche instable du phénomène a conduit à ce qu'on peut appeler "la problématique du turath." Cette étude pose la question suivante: est-ce que c'est le turath lui-même qui est l'origine de la problématique ou est-ce que ce sont les diverses positions qui ont abouti à sa problématisation? Une tentative d'explorer cette notion révèle que le sens contemporain attribué au turath est idéologique par nature, puisqu'il est perçu en tant qu'instrument du progrès ou du déclin. Afin de comprendre la façon dont cette idéologisation opère, l'étude se penche sur deux positions opposées: celle de l'islamique moderniste, Hasan Hanafi (n. 1935) et celle du séculaire moderniste, Adonis (n. 1930). [...]

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This thesis is a study of one aspect of the Twelver-Shi'i doctrine of imamah. lt is Shi'i dogma that imamah is necessary because it is an expression of God's Grace (lutf) to His creation. On the basis of the principle of God's Justice ('adl), Twelver-Shi'i theologians developed theological arguments to support this dogma. One aspect of God's Justice is that He will not do injustice or punish His servants without valid reason. Consequently this principle makes it necessary for God to lay Religious Obligations (taklifs) upon His servants to be observed. [...] / Cette thèse se propose d'étudier un aspect de la doctrine de l'imamah de Shi'isme duodécimain. Selon le dogme shi'ite, l'imamah a une fonction importante car il est une expression de la Grace (lutf) de Dieu envers sa création. Selon le principe de la Justice ('adl) de Dieu, les théologiens du Shi'isme duodécimain ont developpé des arguments religieux afin ge soutenir ce dogme. Un aspect de la justice divine est que Dieu ne commet pas d'injustice et ne punit son serviteur sans raison valable. Par consequent, ce principe rend necessaire pour Lui d'imposer des obligation religieuses (taklifs) afin que son serviteur les observent. [...]

The theory of motion in Ibn Bajjah's philosophy is studied in this dissertation from three aspects: physical, psychical and metaphysical. Aside from the introduction the dissertation is divided into three major chapters corresponding to these three aspects. Ibn Bajjah's theory of the original time of motion and his contributions to the development of the science of physics in his attempt to build a unified theory of motion are explained in the first chapter. His theory of knowledge and his attempt to describe the philosopher's ascent en route to conjunction with the Intellect are explained in Chapter two. His concern with the Prime Mover is shown in Chapter three. Finally, the text of Ibn Bajjah's Commentary on the Physics (al-Sama' al-tabi'i) of Aristotle is edited here for the first time and is added to the dissertation as an appendix.

The East, in general, and the Muslim countries, in particular, have yet to solve the problem of adaptation to the process of modernisation initiated by the Western Civilisation in its expansive phase. This modernisation is a multi-sided process. It relates to military technique, industrial methods, administrative patterns, intellectual thinking, religious and moral concepts; in short, to the whole way of living. No phase of life has remained untouched by the impact of Western Civilisation on the East.

The 19th Congress of N.U., which was held in Palembang the latter part of April, 1952, was a decisive one. It turned the page in the history of the development of the N. U. It represented a breaking point in the tradition of the movement which had been held for a quarter of a century. The N.U., until then purely a social, educational and religious Islamic movement, now became also a political party. It now became itself like a miniature structure of Islam which embraces every aspect of Life.

Trade has been going on in the Indonesian Archipelago since ancient times, linking it with the various parts or Asia and with the Middle East and the lands of the North. In Roman times, the Alexandrian geographer Ptolemy, who flourished in the year 160 of the Christian era, mentioned for the first time an area in the Archipelago, referring to it as the 'Golden Chersonese.' This prosperous land seems now to have been identified with the Malay Peninsula. Along with trade came changing religions and various cultural elements imparting upon the people their distinctive impressions. Islam too had come via the trade route.

This study examines the influence of Qur'anic teachings on the development of falsafa on the one hand, and the position of tafsirs in the intellectual history of Islam on the other. To do so, in the introduction it attempts to situate the place of falsafa and its connections with kalam and tafsir, and to explain the approach that will be followed in this research. In the first part it treats some of the ontological vocabulary of the Qur'an, while in the second, it concentrates on the questions raised by the Qur'an about the ontological status of pre-existing things as well as on the notions of creation and existence. To this purpose it surveys some early tafsirs in order to see how the debate over these issues evolved therein and how philosophical discussions were appropriated and naturalized by the mufassirun.