Auswahl der wissenschaftlichen Literatur zum Thema „Classical Islam“
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Zeitschriftenartikel zum Thema "Classical Islam"
Carter, M. G., und F. E. Peters. „A Reader on Classical Islam“. Journal of the American Oriental Society 115, Nr. 1 (Januar 1995): 148. http://dx.doi.org/10.2307/605345.
Der volle Inhalt der QuelleBaeck, Louis. „The Economic Thought of Classical Islam“. Diogenes 39, Nr. 154 (Juni 1991): 99–115. http://dx.doi.org/10.1177/039219219103915405.
Der volle Inhalt der QuelleMolloy, Rebecca. „Jihad in Classical and Modern Islam“. American Journal of Islam and Society 18, Nr. 4 (01.10.2001): 187–91. http://dx.doi.org/10.35632/ajis.v18i4.1997.
Der volle Inhalt der QuelleWijaya, Aksin. „Menimbang Kembali Paradigma Filsafat Islam dalam Bangunan Keilmuan Islam Kontemporer“. Ulumuna 14, Nr. 1 (30.06.2010): 121–44. http://dx.doi.org/10.20414/ujis.v14i1.230.
Der volle Inhalt der QuelleRokhimah, Siti, Ade Saepudin und Rahmat Rahadi. „Sejarah Psikologi Pendidikan Islam dan Dasar Psikologi Pendidikan Islam“. TSAQOFAH 4, Nr. 5 (24.07.2024): 3663–70. http://dx.doi.org/10.58578/tsaqofah.v4i5.3437.
Der volle Inhalt der QuelleMahendra Arif Rianto, Mahendra Arif Rianto, und Afiful Ikhwan Afiful Ikhwan. „Pemikiran Tokoh - Tokoh Pendidikan Islam Klasik (Sejarah Keilmuan Islam Interdisipliner)“. DIMAR: Jurnal Pendidikan Islam 5, Nr. 02 (29.06.2024): 72–90. http://dx.doi.org/10.58577/dimar.v5i02.198.
Der volle Inhalt der QuelleAbdullah, Dindin Sofyan, Ibnu Imam Al Ayyubi und Rifqi Rohmatulloh. „PERAN SENI KLASIK DALAM KEBUDAYAAN ISLAM“. Jazirah: Jurnal Peradaban dan Kebudayaan 2, Nr. 2 (31.07.2023): 177–84. http://dx.doi.org/10.51190/jazirah.v2i2.61.
Der volle Inhalt der QuelleDenny, Frederick Mathewson. „A Reader on Classical Islam, F.E. Peters“. Digest of Middle East Studies 4, Nr. 2 (April 1995): 71–73. http://dx.doi.org/10.1111/j.1949-3606.1995.tb00554.x.
Der volle Inhalt der QuelleRusli, Ris'an, und Y. Yanto. „Relevansi dan Kontinuitas Pemikiran Islam Klasik dalam Intelektualisme Islam Melayu Nusantara“. Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, Nr. 2 (30.12.2018): 187–97. http://dx.doi.org/10.15575/jw.v3i2.4396.
Der volle Inhalt der QuelleSonn, Tamara. „Political Authority in Classical Islamic Thought“. American Journal of Islam and Society 13, Nr. 3 (01.10.1996): 309–24. http://dx.doi.org/10.35632/ajis.v13i3.2312.
Der volle Inhalt der QuelleDissertationen zum Thema "Classical Islam"
Masri, Ahmed Mohammed. „The classical conception of treaty, alliance and neutrality in Sunni Islam“. Thesis, University of Newcastle Upon Tyne, 1998. http://hdl.handle.net/10443/421.
Der volle Inhalt der QuelleAlsehail, Marzoug A. M. „Ḥadīth-Amālī sessions : historical study of a forgotten tradition in Classical Islam“. Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/9621/.
Der volle Inhalt der QuelleMavani, Hamid. „The basis of leadership : Khumaynī's claims and the classical tradition“. Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56919.
Der volle Inhalt der QuelleAlsumaih, Abdulrahman Muhammad. „The Sunni concept of Jihad in classical Fiqh and modern Islamic thought“. Thesis, Newcastle upon Tyne : University of Newcastle upon Tyne, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.389570.
Der volle Inhalt der QuelleMuhamad, Fuad bin Abdullah Muhamad Fuad bin. „The influence of Islam upon classical Arabic scientific writings : an examination of the extent of their reference to Quran, Hadith and related texts“. Thesis, University of Aberdeen, 1995. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=124305.
Der volle Inhalt der QuelleAmin, El-Sayed Mohamed Abdalla. „Terrorism from a Qur'anic perspective : a study of selected classical and modern exegeses and thier interpretation in the modern context“. Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1269/.
Der volle Inhalt der QuelleMoradian, Davood. „Punishment across borders : transnational conceptions of punishment : the conception of punishment in classical Athens, Islam and international criminal justice“. Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/11019.
Der volle Inhalt der QuelleMourad, Suleiman Ali. „Early Islam between myth and history : Al-Hasan Al-Basri (d. 110 H = 728 CE) and the formation of his legacy in classical Islamic scholarship /“. Leiden : Brill, 2006. http://catalogue.bnf.fr/ark:/12148/cb40104430n.
Der volle Inhalt der QuelleAl-Shaer, Naser Eddin M. A. H. „Required daily prayers : A comparative study with special reference to the position of women in the classical sources of Islam and Judaism“. Thesis, University of Manchester, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501229.
Der volle Inhalt der QuelleEbrāhim, Badrudīn sheikh Rashīd. „The foundation of the Caliphate and Imamate in Islam: a comparative study between the Ash‛ariyyah and the Imāmiyyah from a classical perspective“. Thesis, University of Western Cape, 2009. http://hdl.handle.net/11394/3276.
Der volle Inhalt der QuelleImāmah, (imamate) literary means leading, and khilāfah (succession) means representative. but, in the terms of "Islamic concept", the medieval theologian and jurists has termed it «Religious–Political leadership».1 the major dispute concerning the imamate surrounding the question of investiture to exercise the prophet’s comprehensive authority (Wilāyah‘āmah), as the temporal and spiritual leader of the ummah (community). From demising of the prophet, the matter of imamate, between Ash‛arī and Shī‘ah (twelve) there are two main opinions. Ash‛arī’s views are prevalent among the early Muslims headed by Abûbakar and his associates regarded the imamate to be right of the ummah (nation), and they chose Abûbakar. The Shī‘ah implicitly rejected the previous opinion, and maintained that the leadership was passed on through a special designation. This regarded the imamate divinely invested in ‘Ali ibn Abī Ţālib, the prophet cousin and son-in-law. Therefore, controversy between Ash‛arī and Shī‘ah on the question of leadership arise after the prophet returns and coherences to the two fundamentals central points: First: The nature of the relationship of the prophethood to the political leadership. The Shī‘ah regarded political leadership as an extension of the prophetic mission after the demise of the prophet: «Meaning that political leadership is not simply political rule but it is the corollary of the interpretation of religion, and takes imamate in depth interpretation»2. Other hands, Ash‛arī consider and include it in the matter of masāliħ Al ‛āmah (public interest). The Islamic jurists definite the masāliħ al ‛āmah (public interest), any issue whether it is religion or matter of world that could not fixed with fact proof from holy Qur'ān and prophet’s tradition. Therefore, the matter of caliphate emerges it in the masāliħ al-‛āmah (public interest) which, relies on human agency. Second: The contract of political leadership and authority between the problematic of mutual consultation and divine appointment. This point focus on ‘aqd (contract) of khilāfah (repress- entative of God) between leader and ummah (nation) and evolves around the problem of consultation, mainly in the Ash‛arī’s view, which is based on "selection system". So, in the historical experience, it can be noted that the consultation as mechanism in the choosing the ruler was not achieved as an "organized system" neither in the period of the rightly guided caliphs, nor in the periods of dynastic rulers. The imamate as a «supreme leadership» had a major problem issue in the contemporary scholars, both the Islamic and secular, since it was announced in the modern context Dawlah (government), which based on nationality and separated from religious hegemony. Its dialectic, in the present article, is to deal with theological and judicial theory. Therefore, in 1979, the Islamic council of Europe published a «concept of Islamic state». Most of the figures shaded are based on the Khomeini's thought (the founder of Islamic republic revolution of Iran), and Karāchī’s Muslim council scholar (they constituted Ash‛arī view). In the Islamic state, the Khomeini thought based on «the Islamic state is constitutional; Government is based on law and the Paramount legislative authority resides on God himself». On the other hand,«the Islamic state» shaped as «the principals of an Islamic state which centers on the supremacy of God, citizens rights and proper government» 3 Therefore, caliphate it is difficult to separate or detach from prophethood in the perspective of the commentary and interpretation of equally the Qur'anic and Sunna texts. So, difference between Ash‛arī and Shī‘ah around immāmah (leadership in Islam) are based on the theological principles which rise from the problem of cosmology, divine justice and human destiny. Therefore, the difference can be based on the idea (thought) about these theological principles.
Bücher zum Thema "Classical Islam"
E, Peters F., Hrsg. A Reader on classical Islam. Princeton, N.J: Princeton University Press, 1994.
Den vollen Inhalt der Quelle findenRāshid, Rushdī. GEOMETRY AND DIOPTRICS IN CLASSICAL ISLAM. LONDON: AL-FURQAN ISLAMIC, 2005.
Den vollen Inhalt der Quelle findenKabbani, Muhammad Hisham. Classical Islam and the Naqshbandi Sufi tradition. 2. Aufl. Washington, DC: Islamic Supreme Council of America, 2004.
Den vollen Inhalt der Quelle findenChibli, Mallat, University of London. Centre of Islamic and Middle Eastern Law., University of London. Centre of Near and Middle Eastern Studies., University of London. School of Oriental and African Studies. Dept. of Law. und Institut du monde arabe (France), Hrsg. Islam and public law: Classical and contemporary studies. London: Graham & Trotman, 1993.
Den vollen Inhalt der Quelle findenSands, Kristin Zahra. Sufi commentaries on the Qurʼan in classical Islam. New York: Routledge, 2005.
Den vollen Inhalt der Quelle findenCalder, Norman. Islamic jurisprudence in the classical era. New York: Cambridge University Press, 2010.
Den vollen Inhalt der Quelle findenReynolds, Gabriel Said. The emergence of Islam: Classical traditions in contemporary perspective. Minneapolis: Fortress Press, 2012.
Den vollen Inhalt der Quelle findenJ, Winter T., Hrsg. The Cambridge companion to classical Islamic theology. Cambridge: Cambridge University Press, 2008.
Den vollen Inhalt der Quelle findenPeters, F. E. Judaism, Christianity, and Islam: The classical texts and their interpretation. Princeton, NJ: Princeton University Press, 1990.
Den vollen Inhalt der Quelle findenPeters, F. E. Judaism, Christianity, and Islam: The classical texts and their interpretation. Princeton, N.J: Princeton University Press, 1990.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Classical Islam"
Robinson, Neal. „Classical Exegesis“. In Christ in Islam and Christianity, 60–77. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-11442-9_9.
Der volle Inhalt der QuelleKhan, M. A. Muqtedar. „Ihsan: Classical and Contemporary Understanding“. In Islam and Good Governance, 77–102. New York: Palgrave Macmillan US, 2019. http://dx.doi.org/10.1057/978-1-137-54832-0_4.
Der volle Inhalt der QuelleMubarak, Hadia. „Classical Qurʾanic exegesis and women“. In The Routledge Handbook of Islam and Gender, 23–42. 1. | New York : Routledge, 2020. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781351256568-1.
Der volle Inhalt der QuelleCook, David. „Jihad and Martyrdom in Classical and Contemporary Islam“. In The Blackwell Companion to Religion and Violence, 282–92. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444395747.ch22.
Der volle Inhalt der QuelleHermansen, Marcia K. „Classical and Contemporary Islamic Perspectives on Religious Plurality“. In Islam, Religions, and Pluralism in Europe, 39–56. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-12962-0_3.
Der volle Inhalt der Quelle„The life of Muḥammad“. In Classical Islam, 39–70. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-10.
Der volle Inhalt der Quelle„Ḥadīth“. In Classical Islam, 71–116. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-11.
Der volle Inhalt der Quelle„Religious history“. In Classical Islam, 117–58. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-12.
Der volle Inhalt der Quelle„Qurʾānic interpretation“. In Classical Islam, 161–204. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-14.
Der volle Inhalt der Quelle„Theology and philosophy“. In Classical Islam, 205–62. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-15.
Der volle Inhalt der QuelleKonferenzberichte zum Thema "Classical Islam"
Osina, Petr. „Protistátní trestné činy v islámském právu“. In Protistátní trestné činy včera a dnes. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9976-2021-20.
Der volle Inhalt der QuelleABAZOĞLU, Muhammet. „CAUSES OF ARABIC LANGUAGE STUDIES AND STAGES OF LANGUAGE STUDIES IN THE CLASSICAL PERIOD“. In III. International Congress of Humanities and Educational Research. Rimar Academy, 2022. http://dx.doi.org/10.47832/ijhercongress3-4.
Der volle Inhalt der QuelleLiu, Ming, und Haiying Huang. „Legitimacy of the Hertzian Assumptions for Poroelastic Spherical Indentation“. In 57th U.S. Rock Mechanics/Geomechanics Symposium. ARMA, 2023. http://dx.doi.org/10.56952/arma-2023-0921.
Der volle Inhalt der QuelleBerichte der Organisationen zum Thema "Classical Islam"
Menk, Peter. The War on Terrorism and Classical Islam. Fort Belvoir, VA: Defense Technical Information Center, April 2002. http://dx.doi.org/10.21236/ada404366.
Der volle Inhalt der QuelleHEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.001.20.
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