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1
Wimelius, Malin. „On Islamism and modernity : Analysing Islamist ideas on and visions of the Islamic state“. Doctoral thesis, Umeå universitet, Statsvetenskapliga institutionen, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-15166.
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This dissertation is a study of Islamist ideas on and visions of the Islamic state. It begins with the observation that although a growing amount of research explores Islamism; few studies closely investigate Islamist ideas. The aim of this dissertation is to empirically and theoretically contribute to the understanding and interpretation of contemporary Islamism and its intellectual origins. Sayyid Qutb, Abu al-Ala al-Mawdudi and Ruhollah Khomeini are generally considered as sources of inspiration to Islamists currently active. Their ideas are analysed and compared to those of two Islamist parties; the Jamaat-e-Islami (JI) in Pakistan and the Front Islamique du Salut (FIS) in Algeria. Islamism is part of a global religious resurgence that has taken many politicai and other social scientists by surprise. According to modernization and secularisation theories, such a resurgence was not to be expected. The focus in this study is therefore on the relationship between visions of the Islamic state and modernity. In this respect, two theoretical positions are critically assessed; one stating that we should understand Islamism in terms of a rejection of modernity and the other that Islamism can be understood and interpreted as an expression of there being multiple or alternative modernities. A key issue in this regard revolves around the question of how modernity is alternative and what that means. A content-oriented analysis of ideas — based on a social constructivist approach and anchored in practical hermeneutics - is utilized in the reconstruction and analysis of Islamist texts. A framework for analysis is developed in which dimensions of modernity are constructed. Islamist ideas on and visions of the Islamic state are analysed in terms of what is rejected, accepted or possibly added to these dimensions. The empirical contribution to research on Islamism is the content-oriented analysis of Islamist ideas. This analysis also helps to explore similarities and differences between the ideas of Qutb, Mawdudi and Khomeini and those of the JI and the FIS. The comparisons show that Islamist ideas are under evolution; there are important differences between the two contemporary parties and their sources of inspiration. Moreover, the content-oriented analysis reveals the complexity of the relationship between modernity and visions of the Islamic state. The theoretical contribution involves both theory-testing and theory-development. It is concluded that theories of multiple or alternative modernities, with some reservations, can be applied to Islamist ideas on and visions of the Islamic state.digitalisering@umu
2
Al-Obaid, Hanan. „Philosophy of Islamic ornament in Islamic art“. Thesis, Cardiff University, 2005. http://orca.cf.ac.uk/55634/.
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The view of Islamic art as a minor art and its various ornaments as without any purpose or meaning is questionable since such a perspective ignores the great influence of the Islamic religion on it. This study investigates in close detail the philosophy of ornament in Islamic art. Clearly, Islamic ornamentation plays a central role in Islamic art and architecture. It is divided into four main elements: Arabic calligraphy, vegetal and geometric ornament, and human and animal figural representation. Due to the significance of Islamic ornamentation, this study will examine its origins, development and impacts on the art and architecture of other cultures as well as the influence of other cultures on the development of Islamic ornamentation. It will also examine the rich historical and cultural background from which the art of Islamic ornament emerged in order to identify the characteristics of Islamic ornament in the context of history, its development, its aesthetic values and its underlying philosophy and forms of expression. In this study the historical survey method is employed to examine the development of Islamic ornamental elements. This study also explores the various Islamic ornamental methods and techniques that artists used to create beautiful Islamic ornaments as well as the meanings of Islamic ornamental symbols in both Islamic art and architecture. This study identifies the most important factors contributing to the beauty of Islamic ornamentation. The nature of the relationship between Islamic artists and spectators and their roles in the context of Islamic art also is examined. The thesis concludes that Islamic ornamentations are based on a divine philosophy that stimulates contemplation of God's Majesty and transcendence through wonder at the cosmos He has created. Another important characteristic of Islamic culture is its acceptance of cultural variations which it absorbed and then used to develop its own unique character and identity. Finally, the study identifies two types of Islamic ornamentation, namely, secular ornamentation and pure Islamic ornamentation, and offers a contrastive definition of both.
3
Kucukoglu, L. Sevinc. „Organizational Structures And Networks Of Four Islamist/islamic Women“. Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/2/12605695/index.pdf.
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The main purpose of this study is to understand the organizational structures of Islamist/Islamic women&rsquos NGOs and explain the network mechanisms of them in the context of new social movements. This study is based on a social movement research
thus, both organizational structures and network mechanisms of Islamist/Islamic women&rsquo
s NGOs are explained and analyzed in terms of the features of new social movements, to answer the question of &lsquo
whether Islamist/Islamic women&rsquo
s NGOs are potential and possible actors of a possible Islamist/Islamic women&rsquo
s movement in Turkey&rsquo
. The fieldwork of the present study was conducted on Islamist/Islamic women&rsquo
s NGOs, which were selected according to a purposive sampling. 4 NGOs were selected, of which founders and the active members are all Islamist/Islamic women, from 4 cities of Turkey, One NGO was selected from each city. The semi-structured interviews and deep interviews were the main data collection techniques used to get information about their organizational structures and network mechanisms. The responses were analyzed through the issues of organizational diversities, three different levels of network mechanisms, and networking types in the context of formation a new social movement. As network mechanisms, the three levels of networks defined in the study: relations with the state and local governments, networks with the NGOs outside the sampling group and networks among the NGOs inside the sampling group, in the framework of the role and potential of Islamist/Islamic women&rsquo
s NGOs to form an Islamist/Islamic women&rsquo
s movement.
4
Subandi, Setyo Nugroho. „Islamic center“. Virtual Press, 1990. http://liblink.bsu.edu/uhtbin/catkey/722224.
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In the United States, Mosques and Islamic centers have existed for many decades to meet the social and religious needs of Muslims. However, since Muslims are a minority in this country, they still face some problems since the practice of various Islamic laws and prohibitions sometimes are inappropriate with the Western way of life. Assessing Muslims in the American context, a key issue to consider is the degree to which Muslims may become socially integrated into the American culture. Here the role of the Islamic center, as an institution, is significant in helping Muslims to meet each other and to adjust to the realities of life in America.In general, an Islamic center involves a concentration of facilities for activities which have the characteristic of Islam. Therefore, there is no basic difference in function between a Mosque and an Islamic Center, since the Mosque traditionally is not only a house of worship, but is also the center of Islamic society and culture. The term Islamic center is used in this study to emphasize the interest in the social side of Mosque activities, in addition to religious functions, that might be more appropriate with Muslims life in the American context.The purpose of the Islamic center is to promote a better understanding of Islam and greater acceptance and appreciation of its truth, culture, and contribution to human civilization. As we know, the ethos of Islam lies not only in the connection of individual with God, but also with human relations in the social order.Department of Architecture
5
Chachi, Abdelkader. „Islamic banking“. Thesis, Bangor University, 1989. https://research.bangor.ac.uk/portal/en/theses/islamic-banking(31789e8c-aafc-402e-8c3e-3ef8d8e1a0fa).html.
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ement among economists as to why interest should be paid, it was almost unanimously held by most if not all economists that interest is necessary for banking and consequently necessary for financial and economic development and that any religion, like Islam, that prohibits interest, is an obstacle to economic growth and development. This view was not exclusively held by Western economists who may not know much about Islam, but even by some Muslim thinkers who, repeating the controversial arguments justifying interest, claimed that there is no other way to develop except to leave the religion of Islam aside or at least its economic and political aspects because it stands in the way of progress and development. However, there were some other Muslim scholars who were not so convinced of the Western and pro-Western idea that interest is a necessary component of any financial and economic development and were convinced that if Allah has forbidden interest then there must be something wrong with it and when He allowed trade and PLS (Profit and Loss Sharing) system of finance as alternatives, then these must, perhaps, lead to the achievement of greater financial and economic development 'without tears' (Kahf 1978). They sought in the Koran and Sunnah a way of doing banking and encouraging development that is not only complying with Shariah but that may lead to a more just and more beneficial way of development. They dug into the historical practices of the Prophet Mohammed (PBUH), his companions and the early followers and found that the alternatives, to interest, that were acceptable to, maintained and encouraged by, Islam, are trade (profit) and the PLS system which were practiced long before the rise of Islam, so they just applied the principles to today's banking practices and called it 'Islamic Banking'. This study aims to show that interest is not a necessary component of banking, as was widely held before, and that Islam, by prohibiting interest and permitting profit and Profit sharing as alternatives, is not an obstacle to, but a promoter of, economic growth and development with social justice. This study also attempts to distill and refine the theoretical bases of Islamic Banking. It critically surveys and discusses the different theories that have been advanced to justify interest and profits and compares the functions and institutions of the Islamic Financial and Banking Systems with their Interest-Based counterparts. It also discusses the likely impact of the Profit and Loss Sharing (PLS) system, and empirically analyses the performance of some of the oldest Islamic Banks vis-a-vis the performance of the Interest-Based Banks of the same countries. The empirical analyses undertaken showed that Islamic banking is more appropriate and more relevant to the economic growth and development of the Muslim World. Despite the fact that they are operating in hostile and non Islamic environments, the existing Islamic Banks have managed to mobilise substantial amounts of deposits and contributed greatly to the finance of many economic sectors and projects of the countries they are working in.
6
Jan, Shafiullah. „A critique of Islamic finance in conceptualising a development model of Islam : an attempt in Islamic moral economy“. Thesis, Durham University, 2013. http://etheses.dur.ac.uk/8503/.
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As part of Islamic identity development, in the postcolonial era Islamic economists, while dissatisfied with the western approach toward economic and institutional development, initiated a project of developing an economic system. Since, Muslim countries were faced with socio-political problems such as inequality, lack of political rights as well developmentalist failures, such cruel realities on the ground led to call for the revival of Islamic Moral Economy (IME). This socio-religiously constructed economic system understanding places the wellbeing of society at the centre and achieve human development through fair distribution and establishment of social justice and equity as proposed by maqasid al-Shari’ah or the objective of Shari’ah. While the IME project was being conceptualised, the emergence of OPEC in 1960’s and increases in wealth in the Middle East countries due to petrol price shocks added to such demand for Islamically permissible financial products and eventually led to the creation of Islamic Banking and Finance (IBF) resulting in a paradigm shift from ‘searching an authentic development strategy’ to ‘financialisation of economy’. IBF was hailed as first step toward a unique and comprehensive IME, growing with more than 15% annually, which would allow Muslims to create a society based on justice and equity. However, development of debt like instruments and utilizing of such controversial instruments in majority for financing on the balance sheets of IBF clearly shows that IME discourse is only limited to the contractual aspects of these instruments. Such preference of economic incentives over religion has shifted IBF to become an integral part of international financial system. Thus, IBF, an operational tool of IME, failed to produce the economic development based on justice and equity in Muslim world as envisaged by IME, as majority of Muslim countries are still faced with basic issues such as health, education and overall wellbeing and are lagging behind on various development indices. The aim of this study, hence, is to explore IME within alternative system approach in an attempt to propose an Islamic development model, while integrating both worldly developments from Islamic perspective with the spiritual development representing a search for an Islamic authenticity in economic development. In an attempt for doing so, this research located the economic development issues in the Muslim world through an extensive analysis and also extensively analysed the aspects of Islamic banks to identify the ‘social failures of IBF’ with the objective of developing ground for the development of an authentic model. The theoretical model proposed in this study is, by definition, value laden in the sense of being determined by Islamic ontology and epistemology, integrating both qualitative and quantitative aspect of human life proposed by maqasid al-Shari’ah that not only helps to formulate policies related to economic aspect of human life but also broad enough to cover all aspects of human life in order to achieve falah in akhirah. In the model, axioms of IME and maqasid al-Shari’ah, serve as higher-order generalisations from which specific statements of lower order generality are deduced about the moral imperative which motivates individuals to work for social good. Furthermore, theoretical model of Islamic development is compared with the Sen’s capability Approach to establish parallelism in terms of processes and outcomes with the objective of identifying articulation and also the essentialisation of justice as the main crux of IME in the development process within the tawhidi knowledge universe.
7
Chande, Abdin Noor. „Islam, Islamic leadership and community development in Tanga, Tanzania“. Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39277.
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This study which focusses on a coastal Swahili society, examines the economic, political and social evolution of the Tangan Muslim community through the various phases of its history. The study pays specific attention to the role played by religious leaders, whether as competitors, or simply as madrasa teachers in a community with a tradition of Islamic scholarship. At the macro-level, the relationship between various Muslim organizations and the state also receives our scrutiny. This is done through analysis of the educational system and its structuring of the social order. Finally, we assess the views of the Tangan religious leadership regarding religion and society against a general discussion of intra-religious issues and political developments in the country, thereby achieving a better understanding of Islam in contemporary Tanzania.
8
Nasr, Seyyed Vali Reza 1960. „The politics of an Islamic movement--the Jama'at-I Islami in Pakistan“. Thesis, Massachusetts Institute of Technology, 1991. http://hdl.handle.net/1721.1/97779.
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9
Al-Ainati, Maryam J. „Exploring Islamic Geometries“. Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/art_design_theses/120.
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Islamic design is a rich art form with spiritual and meditative meaning expressed through its infinite pattern. The iterative process of creating pattern, unified yet diverse, is an intri-cate geometric path conveying conceptual exploration. Process of form development in Is-lamic patterns defines its growing design, seeking explicit relationships between unity and multiplicity. As the grid expands and patterns unfold, new concepts are introduced for pat-tern exploration and formation. Reoccurring focal points of the Islamic geometries mark significant moments in which these patterns take form. By fusing traditional Islamic design fundamentals with contemporary concepts for interiors, I expand the realm of this rich art form from a two dimensional form to a three dimensional structure.
10
Curreem, Hassan Abdul. „An islamic centre“. Thesis, Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945816.
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11
Al-Tel, Othman Ismael. „The first Islamic conquest of Aelia (Islamic Jerusalem) : a critical analytical study of the early Islamic historical narratives“. Thesis, Abertay University, 2002. https://rke.abertay.ac.uk/en/studentTheses/f7d9ebfe-6024-4cdf-81d1-575816b6de8d.
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This thesis is an attempt to find some concerte scientific historical explanation and interpretation of the many questions which have arisen concerning the reasons behind the inaccuracies and contradictions in the early Islamic narratives and sources with regard to the first Islamic conquest of Aelia (Islamic Jerusalem). The study attempts to establish new evedence and to develop new evidence for anacademic debate concerning the early Islamic history of Aelia. It examines the historical evidence of the first Islamic conquest of Aelia by critically analysing the early historical narratives and sources as well as examining the historical background of some important narrators who related these accounts. It also critically examines the topography and geographical boundaries of the Aelia (Islamic Jerusalem) region in order to define its true historical boundaries. Thesegeographical boundaries later become most useful in finding plausible explanations for the reasons behind the inaccuracies in the early Islamic sources regarding many issues relating to the first Islamic conquest. In order to provide more support for an accurate picture of the first Islamic conquest of Aelia (Islamic Jerusalem) the study further analyses the history of Aelia beginning from the start of the first Islamic conquests in Syria in 13 A.H/ 634 A.D until the arrival of Umar Ibn al-Khattab in the region in 16 A.H/ 637 A.D. This is done in two ways. First, it examines early narratives in order to accurately define the period of time that the Muslim army spent besieging the walled part of Aelia. Secondly, it endeavours to explain and clarify the reasons behind the uncertainty and inconsistency in the identity of the military leader who carried out the siege operation. This has been clear done by critically analysing the relevant narrations and defining the accurate identity of the military leaders who lead the conquest of Aelia and dates of the conquest. Further support of the view taken in the basis are provided by discussing the true reason behind ‘Umar Ibn al-Khattab first historic visit to Aelia (Islamic Jerusalem), analysing the early narrations and sources, linking the reasons mentioned therein with the surrounding contemporary circumstances and explaining the reasons for the inaccuracies of the Islamic sources and accounts. It further highlights the reasons behind the different visits of ‘Umar’s to Syria and his activities in each visit, and also examined the attitude of Aelia people towards the first Islamic conquest in the light of ‘Umar’s Assurance of Safety (aman) to its people. Lastly, the study examines the early Muslims organisation and administration of Aelia (Islamic Jerusalem) as well as the clear Islamic interest in the region.
12
Karonen, Tommy. „Islam i nätverkssamhället : En studie om “ummah” och “islamic state”“. Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-51948.
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Abstract This master thesis examines the development of the Islamic discourse on Internet, by a research of the two Islamic expressions ummah and Islamic state. As a platform for the research is a discussion about 9/11 used, in which Giovanna Borradori interviews Jürgen Habermas and Jacques Derrida about terrorism in the modern time. The research has been made in two steps, the first research is made in December 2005 and the second in February 2015. In the first research is the examined words study in BBS’s and blogs, and in the second case is same expressions examined in Twitter. As analyse method is Hans- - George Gadamers displacement of perspective used, to understand the movements in the discourse and the development of Islamic use of Internet. Manuel Castells thoughts about the network society and his work about the power of communication are used as a theorem to understand the Internet and its development in the last decades. The conclusion of this work is pointing at a progression in the use of Internet as a tool for communication in the Islamic community, and a displacement of perspective from western society as the primary enemy, through an internal religious movement to a more diversified conflict among different Islamic groups. Keywords: Internet, E-jihadism,, network society, Islamic, ummah, Islamic state, Twitter, blogs, BBS’s, mediated history, modern history
13
Wardiwiyono, Sartini. „Islamic corporate social responsibility disclosure in Organization of Islamic Cooperation countries“. Thesis, University of Huddersfield, 2017. http://eprints.hud.ac.uk/id/eprint/34138/.
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As Islam does not recognize the separation between sacred and secular matters, it requires all economics activities to be carried out in accordance to shariah. As a result, the need for shariah approved companies (SACs) becomes undeniable. Similar to the Western setting, Islamic CSR disclosure has also become an important issue for SACs. Nevertheless, studies on Islamic CSR disclosure are limited. Most of the prior studies focus on CSR disclosure by Islamic financial institution. They also tend to utilize the concept of CSR disclosure from the West, leading to the need for understanding CSR and its disclosure from an Islamic perspective. The aim of this study is to investigate Islamic corporate social responsibility disclosure by SACs in Organization Islamic Cooperation (OIC) countries. Particularly, it is intended to achieve four specific objectives: firstly, to develop an Islamic CSR disclosure instrument that can measure the level of Islamic CSR disclosure; secondly, to document the content and level of Islamic CSR disclosure in the sample of OIC countries; thirdly, to identify the differences in Islamic CSR disclosure across OIC countries; and fourthly, to determine factors influencing Islamic CSR disclosure level in OIC countries. This study applied deductive reasoning based on the concept of tawhid and maqasid ashshari’ah as well as current literature on CSR disclosure to develop Islamic CSR disclosure instrument. Then, the instrument was used as a benchmark for documenting the content and level of Islamic CSR disclosure in annual reports of SACs through content analysis. A total of 90 SACs from Indonesia, Malaysia, and Pakistan were selected as the sample of the study. Next, qualitative comparison analysis was applied to identify the differences in the content of Islamic CSR disclosure across OIC countries. Additionally, quantitative comparison using analysis of variance (ANOVA) and Kruskall Wallis test were also applied to identify whether there was any difference in the level of Islamic CSR disclosure across countries. Lastly, this study performed regression analyses to test six hypotheses formulated based on prior studies and the existing theories. In turn, the findings of the analyses were used to identify the determinants of Islamic CSR disclosure level in the sample of OIC countries. The empirical investigation observed several findings. Firstly, the results of the content analysis show that SACs in the sample countries disclosed 34% of the benchmark, on average. Employee category was considered as the most disclosed category followed by shareholder, community, environment, customer, government, debtor, supplier and other business partners. Secondly, there were noticeable differences in Islamic CSR disclosure by SACs from Indonesia, Malaysia, and Pakistan. In general, Indonesian SACs tended to focus their disclosure on social and environmental issues, whereas Malaysian SACs tended to focus on economical issues. For Pakistani SACs, their disclosure was more religious. Thirdly, the regression analyses found state-ownership, company size, and country variable as significant variables in determining Islamic CSR disclosure. In more specific analyses conducted by category, the results provided evidence for state-ownership, company size, country, profitability, industry sensitivity and media exposure as significant determinants of Islamic CSR disclosure level. All regression models observed in this study can be considered good as the values of adjusted R2 ranged from 37% to 59%. This study may have contribution for knowledge, methodological, theoretical and practical. In term of knowledge contribution, this study introduces the notion of dual responsibilities, Islamic CSR pyramid and Islamic CSR disclosure instrument. For methodological contribution, this study offers three different measurements to gauge the quality of Islamic CSR disclosure, which are quantitative index, comprehensiveness index, and Islamic index. With regard to the theoretical contribution, this study may provide an opportunity to understand CSR disclosure in a well-defined and different cultural that happens to be driven by religion. Additionally, it provides an initial conclusion that CSR from the West has a potential to bridge Islamic accounting and accounting from the mainstream theory. Lastly, the practical contribution of this study is that it may help Islamic capital market regulator in enhancing the screening process of SACs. Additionally, it may guide manager and business practitioners how to operate their business in accordance to shari’ah if they want to remain acceptable in Islamic countries or Muslim majority countries.
14
Abdalla, Mohamad, und n/a. „The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present“. Griffith University. School of Science, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040618.091027.
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The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.
15
Abdalla, Mohamad. „The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present“. Thesis, Griffith University, 2004. http://hdl.handle.net/10072/367065.
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The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Science
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Attanassoff, Velko. „Islamic revival in the Balkans“. Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://library.nps.navy.mil/uhtbin/hyperion/06Mar%5FAttanassoff.pdf.
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Thesis (M.S. in Defense Analysis and M.A. in National Security Affairs)--Naval Postgraduate School, March 2006."March 2006." Thesis Advisor(s): Glenn Robinson, Anne Marie Baylouny. Includes bibliographical references (p. 97-104). Also available online.
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Rahman, Md Mahbubur. „Islamic activism in Bangladesh: a case study of the Jamaat-e-Islami Bangladesh“. DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/2790.
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This dissertation is a study of the dynamics and direction of contemporary Islamic activism. It examines why some Muslims turn to Islamic activism and what determines the direction of this movement. It focuses on the Jamaat-e-Islami of Bangladesh, one of the most influential Islamic activist movements in South Asia. The study particularly explores the factors that contributed to the rise of the Jamaat-e-Islami in Bangladesh, and the subsequent transformation of this movement.
The basic premise of this study is that the appeal of the contemporary Islamic activism is primarily religious, but wherever and whenever it participates in a democratic system, moderation is critical to its wider appeal and political success.
By examining the historical roots, ideological discourse, organizational mechanism and the strategy of the Jamaat-e-Islami based on both primary and secondary source materials, the study uncovers that while at the core of this movement is a religious reawakening and rhetoric that were generated by new kind of Islamic discourses and sustained by a well-knit organizational network, this awakening being the result of one particular reading of Islam has attracted only a limited number of adherents. Having failed to win the hearts and minds of the majority as reflected in repeated electoral showings, the Jamaat has turned to redefine its ideology and socio-political agenda by adopting a “pragmatic” and relatively “liberal” approach in the political arena. While it is still experiencing dilemmas in reconciling and re-interpreting much of its agenda, the transformation the party has gone through in Bangladesh is significant, for it demonstrates its flexible character and a trend toward further moderation.
Empirical findings of this study have wider theoretical implications. First, contemporary Islamic movements are not necessarily fundamentalist, reactive or radical, as they are often portrayed in the literature of this subject. In contrast, this study finds that while a degree of nostalgia is at work in Islamic activism in that it often refers back to the early history of Islam, it nevertheless embraces modernity. Second, this study unveils the diverse character of the Islamic activism that can be radical as well as moderate. It also shows that the character of an Islamic movement is shaped not just by a particular reading of Islam, but also by the context in which it operates. In other words, the nature of contemporary Islamic activism is largely contextual. Third, the ideological position and character of Islamic movements are still evolving. Fourth (and finally), pluralist democracy helps moderate the character of an Islamic movement, especially when the latter becomes the part of this process.
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Andersson, Jonas. „Is Iran an Islamic State : A Comparison between Shia Islamic Theory of State and Ayatollah Khomeini's Islamic Republic of Iran“. Thesis, Jönköping University, JIBS, Political Science, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-9524.
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The Islamic Republic of Iran‟s alleged pursuit of nuclear missile capabilities is proving in-creasingly problematic for the international community, which places the country in a sig-nificant position in world politics. In turn, the world‟s attention towards the thirty-year-old Republic established by the late Ayatollah Khomeini has resurged. The Republic of Iran based on Ayatollah Khomeini‟s interpretation of Islam has long stood in the spotlight of both public and scholastic scrutiny, particularly due to its perceivably radical manoeuvres on the international stage. However, as the focus of these scrutinizing views has been the Iranian unwillingness to subdue and conform to western norms, the issue of the „Islamicness‟ of the Republic has been overlooked.
Hence, this thesis seeks to draw further attention to this question - whether Iran can truly be regarded as an Islamic State - in order to ensure a deeper and more accurate under-standing of the Republic of Iran. The purpose of this paper is thus to investigate and re-flect on the theory of Islamic governance promoted by Ayatollah Khomeini and the politi-cal system of the Islamic Republic through the prism of Islamic history. The theory of the Islamic State and the Shia Islamic leadership has been and continues to be central in Aya-tollah Khomeini‟s and the Islamic Republic‟s official rhetoric, being claimed as the sole foundation of the „new‟ Iranian system. In consequence, this paper delves into the Islamic theory of State and the concept of the Imamate in order to critically analyze Ayatollah Khomeini‟s theory and the Islamic Republic. This is aimed at yielding a conclusion whether Iran is justly labeled an Islamic State.
By performing this norm-fulfilling analysis of the subject in question reliant on a qualitative data collection, the thesis has found that the correlation between the two theories of Islam-ic governance is one of considerable disputability. The paper has, based on the investigated material, been able to conclude that the Islamic Republic of Iran holds a political structure lent from non-Islamic sources, but that its personnel and political field of contest can still be considered Islamic. What the paper has thus revealed is that Khomeini‟s reasoning con-stitutes a novel and unique form of Islamic fundamentalism formed in conjuncture with political ideas of modern and non-Islamic nature. Hence, the results of the study suggests that the Islamic Republic of Iran is in need of serious reconsideration as the Iranian model of Islamic governance remains a source of contention because of the significant deviations from what it claims as its sole basis.
Den Islamiska Republiken Irans påstådda strävan att uppnå kärnvapen kapacitet har visat sig vara ett stort problem för det internationella samfundet, vilket har gett landet en bety-dande position i världspolitiken. Detta har i sin tur medfört att Iran återigen har fått värl-dens uppmärksamhet riktat mot sig, endast trettio år efter Ayatollah Khomeinis upprättan-de av den Islamiska Republiken. Irans statsskick, som uteslutet bygger på Ayatollah Kho-meinis egen tolkning av Islam, har länge stått i fokus för både offentlig och akademisk granskning, i synnerhet på grund av dess tillsynes radikala manövrar på den internationella scenen. Men eftersom fokuset för denna granskning har varit Irans ovilja att rätta sig efter västerländska normer så har frågan om Irans Islamiska natur förbisetts.
Utifrån detta så ämnar denna uppsats att uppmärksamma och belysa frågan om Iran verkli-gen kan betraktas som en islamisk stat, vilken är en nödvändighet för en djupare och mer korrekt förståelse av landet. Syftet med denna studie är således att undersöka och reflektera över teorin om Islamiskt styre som Ayatollah Khomeini främjar och hans senare republik genom att jämföra dessa med deras påstådda grundpelare: Islamisk statsteori och dess le-darskap. Islamisk statsteori och det shia Islamska ledarskapet har alltid varit centralt i Aya-tollah Khomeinis och den Islamiska Republikens officiella retorik, där de hävdas vara den enda inspirationen för Irans statsskick. Detta är dock något som denna uppsats ifrågasätter, och den har därav undersökt Islamisk statsteori och dess ledarskap för att i sin tur kritiskt granska Ayatollah Khomeinis teori och den Islamska Republiken Iran. Denna studie har därav gett upphov till en slutsats om Iran är rättvist märkt ‟en Islamisk stat‟.
Denna studie har genom att utföra en norm-uppfyllande analys av ämnet i fråga, vilande på en kvalitativ datainsamling, funnit endast en vag korrelation mellan de två modellerna för Islamiskt styre. Baserat på det undersökta materialet så har studien kunnat konstatera att Iran har en politisk struktur som lånats från icke-islamiska källor, men att dess aktörer och politiska ‟spel‟ trots det är av en islamisk natur. Vad som därav har påvisats i denna uppsats är att Ayatollah Khomeinis teori och stat utgör en ny och unik form av Islamisk fundamen-talism som skapats i konjunktur med moderna och icke-islamiska idéer. Resultaten av den-na undersökning indikerar på så vis att den Islamiska Republiken Iran är i behov av en om-prövning i förhållande till dess Islamiska natur, vilket är speciellt tydligt då Iran visar prov på betydande avvikelser från dess påstådda grundpelare.
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Baroun, Hanna. „Decorative design in the Islamic Palace - The Umayyad East and Islamic Spain“. Thesis, University of Manchester, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496394.
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Karadöl, Ismail. „Islamic banking : Aternatives Bankensystem /“. München : GRIN Verlag, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016973872&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Nagy, Sandra L. „Islamic fundamentalism in Indonesia“. Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1996. http://handle.dtic.mil/100.2/ADA303488.
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Thesis (M.A. in National Security Affairs) Naval Postgraduate School, December 1996.Thesis advisor(s): Claude A. Buss. "December 1996." Includes bibliographical references (p. 147-154). Also available online.
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Tavassoli, Gholam-Abbas. „Islamic movements in Iran“. Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2006/969/.
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The modernist Islamic Movement sought to reconcile modern values and Islamic
faith and attempted to express these values through an Islamic discourse and to
reform political, religious and educational institutions along modernist lines.
However, such a movement in the Islamic Republic of Iran raised controversy
among the traditional leadership and secular intellectual groups. The aim of this paper is to discuss how far modernist Islam could progress in an islamic republic with an old tradition.
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Ahmad, Abu Umar Faruq, University of Western Sydney, College of Law and Business und School of Law. „Islamic banking in Bangladesh“. THESIS_CB_LAW_Ahmad_A.xml, 2002. http://handle.uws.edu.au:8081/1959.7/247.
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This study is primarily concerned with the theory of Islamic banking and its practice in Bangladesh, and shari’ah and its four sources forming the basis of Islamic banking are discussed at length. The research seeks to: analyse the theoretical foundations of Islamic baking and practice in Bangladesh; examine areas of similarity and differences between the structure and practices of Islamic banking and conventional banks; and identify the problems, challenges and prospects of Islamic banking in Bangladesh. The dissertation examines primary and secondary sources and draws on fieldwork in Bangladesh and the author’s personal experiences. The study undertaken shows that over the years there has been an expansion of Islamic banking in Bangladesh. Islamic banks are competing successfully with their conventional counterparts in an environment where rules, regulations and regulatory bodies are designed to facilitate banking based on interest. At the same time it has become apparent that the profit and loss sharing framework, which is one of the cardinal principles of Islamic banking, has yet to take deep root. The current profitability of Islamic banks is often maintained by products and services, which on closer analysis resemble broadly the products of conventional banking. It is thus suggested that more in depth research should be undertaken by Islamic bankers and scholars to study products and services of conventional banking with a view to adapting them successfully to the tenets of shari’ah.Master of Laws (Hons)
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Husein, Fatimah. „Fazlur Rahman's Islamic philosophy“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37208.pdf.
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Ahmad, Abu Umar Faruq. „Islamic banking in Bangladesh /“. View thesis, 2002. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030723.130611/index.html.
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Thesis (Master of Laws (Hons.)) -- University of Western Sydney, 2002."A thesis submitted in fulfillment of the requirement for the degree of Master of Laws (Honours)" Bibliography : leaves 215-221.
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Yusopp, Adnan Bin. „Islamic education subject matter“. Thesis, University of Manchester, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501155.
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Abdullah, A. A. „Islamic revivalism in Malaysia“. Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492662.
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Huzen, Kent Bob. „Politics of Islamic Jihad“. Thesis, University of Canterbury. Social and Political Sciences, 2008. http://hdl.handle.net/10092/3504.
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This thesis argues among other things, That the concept of jihad, which represents a form of striving and endeavour-often misinterpreted in the literature as 'holy war'- is rooted in the Qur'anic ideals and interpretations (ijtihad). However it can be extremely variable when 'applied' to Muslim societies in the course of history. Thus for example, the Greater and Lesser Jihads might be subject to a number of different interpretations when applied to Muslim societies deriving from a (a) historical experiences and/or circumstances; (b) theological or philosophical debates; (c) differing religio-political elite formations; and (d)strategic assesments of threats and/or dangers to Islam. We demonstrate the multifaceted and variable characteristics of jihad through the use of a 'Jihadist Wheel'. In the case of modern jihadist organizations, which we examine, reference to the Qur'an as a source of ideological guidance and inspiration has sometimes given way to what is referred to in the literature as a 'strategic' assesment of the realities confronting Islam. Often, as the case of Iraq, this might lead to excessive violence and accusations of Islamic terrorism.
From an analytical standpoint this thesis argues that 'jihadism' and 'terrorism' are two differnt construct in terms of motivation and goals. However the variability of the jihadist concept when applied by Muslims under varying conflictual circumstances (i.e. threats and/or response) can sometimes add to confusion surrounding the meaning of the term and of course its identification with 'holy war' or 'terrorism'.
It is hoped that this thesis will at least add some light to the current debate in the literature over the anatomy of jihadism, whils seeking to provide an analytical framework for the identification and application of different forms of jihad based on the Qur'anic exegesis.
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Al-Mutairi, M. Z. „Necessity in Islamic law“. Thesis, University of Edinburgh, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.510056.
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This study aims at exploring thewidely applied principle of necessity ( darnrah ) in Islamic law. Its main focus is to examine the legal definition and limitations of necessity. It has been divided into five chapters, an introduction and a conclusion. In the first chapter, special attention has been given to the definition of necessity in Islamic classical and modern jurisprudence. Since the maxims of necessity are an essential element of this topic, these have been explored in the second chapter. The causes of the state of necessity are dealt with in the third chapter. In this regard, compulsion, legitimate defence, illness, change in circumstances have been discussed insofar as they related to necessity. To give an accurate idea of the limitation of this principle, the conditions of necessity are the main concern of the fourth chapter. In the fifth chapter, the discussion is concerned with the relation between necessity and other Islamic legal concepts particularly those concepts which are regarded as sources of law. The link between public interest ( aslmah ah iursalah , blocking the means ( sadd al-dharä'i') , istihsdn and concession ( Iknh sah ), and necessityo n the other hand was found to be strong. The conclusion, finally, summarizes the discussion previously made and presents the findings of this study
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Al-Oadah, Khalid Fahad. „The mediaeval Islamic Madrasah“. Thesis, Cardiff University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369823.
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Rammal, H. G. „History of Islamic Financing“. Thesis, Ukrainian Academy of Banking of the National Bank of Ukraine, 2007. http://essuir.sumdu.edu.ua/handle/123456789/60375.
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Farsi, Mohammed Abdulwahab R. „interactive Islamic Prayer (iIP)“. Thesis, Durham University, 2016. http://etheses.dur.ac.uk/3553/.
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The implementation of Virtual Environments has often been used within the educational domain. This study adopts a Virtual Environment (VE) setting to enhance and develop the physical aspects of teaching the Islamic prayer to primary school children, in comparison to traditional forms of teaching through a prayer book and prayer video. An interactive teaching Software, the interactive Islamic Prayer (iIP), was designed and developed for this purpose and uses technology by Microsoft’s Microsoft Kinect 360 for Windows to demonstrate the various movements of the prayer in sequence. Through the administration of a number of questionnaires, a quantitative analysis of the participants’ learning experience were identified, as well as details over which approach the participants preferred. The questionnaires also provided a detailed insight into six areas of study from the learners’ perspective when using the various learning approaches: comprehension, learning experience, interaction, satisfaction, usability and achievement. The results revealed a higher degree of interaction within the lesson on prayer when using the iIP compared to the traditional teaching methods, and although some were unfamiliar with using the Microsoft Kinect 360, on the whole, they found it to be fun and educational. The findings also showed that the software was able to focus on lower level thinking skills, such as recalling information and memory, as a test of the students’ knowledge on the prayer before and after using the software showed a significant improvement in comparison to the other approaches. Recommendations have been given on how to effectively implement this software within these relevant classrooms.
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Jahromi, Maria. „Essays on Islamic Assets“. Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/13104.
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This thesis consists of three quantitative studies of Islamic and conventional assets in Islamic and non-Islamic countries. The studies explore the performance characteristics as well as the impact of macroeconomic news surprises and the Global Financial Crisis (GFC) on these assets. First, I use a unique Malaysian dataset to identify individual Islamic and non-Islamic stocks and find that Islamic stocks provide similar returns at a lower risk than non-Islamic stocks. As such, the Islamic portfolio is closer to the mean-variance efficient frontier and the minimum variance portfolio, relative to the non-Islamic portfolio. These results are driven by financial ratio screens, which exclude firms with large debt or income from interest from Islamic stock portfolios. Second, using a dataset which covers macroeconomic data and stock and bond indices in three Islamic and eight non-Islamic countries, macroeconomic surprises have a similar impact on the returns and volatility of both Islamic and conventional stocks and bonds. Third, in a sample of stock and bond indices in 11 Islamic and eight non-Islamic countries the GFC has a negative impact on most stock returns, but not on bond returns. There are benefits of Islamic assets during the GFC, particularly during the early stage of the crisis, because Islamic institutions are prohibited from holding sub-prime mortgage securities and derivatives. The strongest benefits are in the UK and US. This thesis adds to the emerging body of quantitative research on Islamic assets and suggests that there are potential benefits of risk reduction and stability for Islamic assets, particularly during a financial crisis. However, Islamic assets react to macroeconomic surprises in a similar way to conventional assets, and are not immune to economic recessions.
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Salleh, Murizah Osman. „Essays in Islamic finance“. Thesis, Bangor University, 2013. https://research.bangor.ac.uk/portal/en/theses/essays-in-islamic-finance(75b5d16d-79e9-4510-b2e6-740cd10d2458).html.
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Forward, Martin. „The failure of Islamic modernism : Syed Ameer Ali's interpretation of Islam /“. Bern : P. Lang, 1999. http://catalogue.bnf.fr/ark:/12148/cb37648019j.
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Berglund, Jenny. „Teaching Islam : Islamic religious education at three Muslim schools in Sweden /“. Münster New York, NY München Berlin Waxmann, 2009. http://d-nb.info/1000753131/04.
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Johnson, Henry. „Islamic Nationalism: Tracing Paradoxes in the Evolution of the Islamic Revolutionary Guard Corps“. Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/911.
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This paper presents a narrative history of Iranian revolutionary ideology and its evolving impact on foreign policy. It looks at this history primary through the Islamic Revolutionary Guard Corps, an institution established after the revolution and designed to defend the Islamic political order in Iran as well as oppressed Muslims abroad. The Revolutionary Guard, or Guard for short, became a focal point in the efforts of Iranian revolutionaries to export their ideology and has evolved overtime into a politicized and unconventional military force, often associated in the media with supporting foreign terrorists and militants. This paper argues that the Guard has implemented revolutionary ideology in an arc from radical to pragmatic. Unlike past literature on the Guard, this paper situates the organization’s institutional history in Iran’s broader political context and concentrates on its relationships to and differences with other factions. A persistent aim is also to analyze terminology such as radical and pragmatic and provide theoretical foundations for the use of such terms.
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Khorshid, Aly Abdul Rahim. „Islamic insurance : a modern approach : with particular reference to western and Islamic banking“. Thesis, University of Leeds, 2001. http://etheses.whiterose.ac.uk/518/.
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Muslims are very concerned with the ethics of insurance and most non-Muslims find it difficult to understand the Muslim concern with the moral considerations which influence and restrict its acceptance in Islam. This thesis is concerned with insurance in the Islamic world and with an examination of some of the insurance practices in non-Muslim countries which are acceptable in most Islamic countries. The study considers Islamic law, interpretation and practice regarding insurance. The theoretical aspects covers the following : (1) Islamic religious foundations, which have a spiritual effect on all Muslim decisions (2) The examination of the Qudn and Sunna which provide the first two sources of Islamic law. (3) The prohibition of Ribä (usury) as incompatible with economic justice, also the objection by Muslims to Gharar (risk ) and Qimar (gambling), the legitimate grounds for making money, and achieving harmony between the material and the spiritual (4) Medieval Christian and Islamic doctrine regarding usury (5) The understanding and objectives of insurance within Islam and Islamic law (Shariri). The empirical aspect involves examining the following: (1) The Prophet Mohammad as a prophet and moral exemplar (2) The history and background of insurance in the Muslim world (3) Pr-modern and modern jurists views on insurance (4) Mutual insurance systems in the West (5) Case studies of the Islamic financial system The main contribution of this thesis is to the debate on Islamic insurance and its origins and to provide the theoretical foundations for an insurance system which reconciles Islamic law with certain forms of insurance services provided in the West. Through promoting the understanding of both systems, it ultimately aims to develop a constructive and profitable collaboration between them. Through the critical analysis of the principles and practice of insurance the study will address Muslim objections to insurance, even those of the most literal Muslim jurists, and seek to overcome them.
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Ramzi, Abdul Qader Hashim. „Islamic education in the understanding of present day Muslim educationalists : a view of the concept of Islamic education within the Islamic context“. Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1031/.
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Khatab, Sayed. „The Concept of Jahiliyyah in the thought of Sayyid Qutb /“. Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000744.
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Byrd, Anthony R. „A Euro-American 'ulama?' Muʻtazilism, (post)modernity, and minority Islam /“. unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11262007-191316/.
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Thesis (M.A.)--Georgia State University, 2007.Title from file title page. John L. Iskander, committee chair; Richard C. Martin, Louis A. Ruprecht, committee members. Electronic text (75 p.) : digital, PDF file. Description based on contents viewed June 3, 2008. Includes bibliographical references (p. 73-75).
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Deutsch, Karin Anne. „Muslim women in colonial North India circa 1920-1947 : politics, law and community identity“. Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/229605.
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This dissertation explores the relationship between gender and Muslim community identity in late colonial India. It pursues two broad themes. The first of these is the way in which gender issues were used symbolically by Muslim religious and political leaders to give substance to a community identity based largely on religious and cultural ideals in the three decades prior to independence. The second is the activities of elite Muslim women in social reform organisations and their entry into politics. Most of the recent literature on the development of a distinct Muslim identity during this period focuses entirely on politics and thus on relatively short-term factors leading to Partition. However, gender makes us look again at the longer term, especially the way in which it gave substance to the imagining of an all- India Muslim identity. I examine the various constructions and stereotypes of the Muslim woman and the ways in which she was seen as being in need of special protection in the political sphere while being in an advantageous position with regard to Muslim personal law. Of particular importance here are the discourse on purdah, which had become communalised during this period even as purdah practices were changing, and the ways in which Islamic law became considered as a 'sacred site' for Muslims in the late colonial period. I argue that the focus on gender issues by certain political and religious leaders was a 'universalising' factor: while it was difficult to portray all Indian Muslims as constituting a definitive and united group, all Indian Muslim women could be depicted as being alike, with the same interests and problems. These tendencies were strengthened by the Indian Muslim awareness of a wider Muslim community. In terms of practice, I examine women's entry into the political sphere, as well as their relationship with national women's organisations. I show that women were not passive onlookers to the debates on gender, but contributed to them, although their interest was more on improving women's rights than on formulating community identities. The dissertation examines women's conflicting identities as women and as Muslims, particularly as the initial unity among women on social reform issues was eroded due to communal antagonism in the realm of politics. The focus of the dissertation will be on the public sphere, which is where one can best examine the interactions between men and women, Hindus and Muslims, and Indian and British representatives. Given the diversity of the Indian Muslim experience, I concentrate on and give examples primarily from the United Provinces, but owing to wider connections between women I also look at other north Indian examples.
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Al-Sulamy, Mishal F. Al-Qaydi. „Comparing Western liberal democracy and the concept of shura in moderate Islamist movements“. Thesis, University of Exeter, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391284.
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Adams, Roldah. „Historical development of Islamic libraries internationally and in South Africa a case study of the Islamic Library in Gatesville /“. Thesis, Click here for online access, 2003. http://dk.cput.ac.za/cgi/viewcontent.cgi?article=1003&context=lib_papers.
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Zaman, Muhammad Qasim. „Early Àbbāsid religious policies and the proto-Sunnī ùlamā'“. Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28557.
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This dissertation studies the evolving relationship of the early 'Abbasid caliphs with the proto-Sunni 'ulama'. By the time of Harun al-Rashid, the 'Abbasids had aligned themselves with the emergent proto-Sunnitrends; a pattern of state - 'ulama' relations, with the caliph's view of his function approaching that of the 'ulama ', had begun to emerge. al-Ma'mun was uncharacteristic of the early 'Abbasids in claiming religious authority for himself, apparently to challenge the 'ulama's influence and authority. That effort proved abortive, and confirmed in its failure the earlier pattern of state - 'ulama' relations. The pattern was one of collaboration between the caliphs and the 'ulama'. Proto-Sunni scholars were among the beneficiaries of extensive caliphal patronage, and it was their viewpoints which caliphal interventions in religious life upheld. Owing perhaps to the effects of 'Abbasid patronage, but also to the implications of certain proto-Sunni viewpoints, proto-Sunnis were generally favourable towards the 'Abbasids. A convergence is discernible in the interests of the Caliphs and the 'ulama', and partly explains not only the latter's pro-'Abbasid sentiment but also why it was the proto-Sunni viewpoints that the 'Abbasids came to patronize.
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Jones, Stephen. „Negotiating Islam : dialogues between liberalism and Islamic theologies in 21st century Britain“. Thesis, Goldsmiths College (University of London), 2010. http://research.gold.ac.uk/6494/.
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The recent intense focus upon Islam in the UK comes at a time when the religion is in a state of flux, with the traditions followed by older generations slowly giving way to new forms of religious expression. New interpretations are very gradually emerging at precisely the same time as suspicions are on the increase about Islam undermining national identity and respect for the liberal democratic division between public and private spheres. Against this tense backdrop, this thesis seeks to explore debates about religious interpretation and the relationship between Islam and liberalism that are ongoing among Britain’s Muslims. It draws upon data collected from a variety of new initiatives (focusing upon three in particular) that are involved in disseminating Islamic knowledge and discussing Islamic norms. Using this data, it examines the arguments of a wide variety of Islamic scholars, clerics and activists and highlights some of the ways in which Islam is being related to the British context. Of particular concern in the thesis are the implications these debates have for liberal traditions in the UK. It considers the effects of conventions of public discourse that seek to stifle the expression of religious ideas upon the possible future flourishing of British society and politics. The thesis argues against liberal political philosophies that aim to restrict public speech so that only “public” or “secular” reasons are offered in political debates, arguing that to do this is to risk mutual isolation between the UK’s many religious and secular moral traditions. It uses debates among Muslims in the UK on subjects such as national identity, political participation and civil and Islamic law to illustrate and give weight to this argument.
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Avdukic, Alija. „Essays in Islamic political and moral economy : explorations in microeconomic foundations of Islamic economics“. Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11896/.
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Considering that Islamic finance and banking studies have come into dominance in recent years, there are hardly any studies conducted in Islamic economics and political economy. While financial studies and practices require strong theoretical foundation, this is missing in the case of Islamic finance and banking. Due to the lack of theoretical developments, the working mechanism of Islamic finance is very much neo-classical economics despite the fact that its ontological base is ‘Islamic’. This creates tension between theoretical aspirations of Islamic economics and the realities as observed of Islamic finance. This research, therefore, is an attempt for expanding research in Islamic economics or as termed in his study in Islamic Political and Moral Economy to substantiate the theoretical underpinnings of this sub-discipline, whereby a theoretical foundation can be provided for Islamic finance and banking. This study therefore argues that ‘political and moral’ economy nature establishes the distinguishing nature of Islamic discourse in economics and finance, as the normative world of Islam aims to shape individual behaviour and economic operations by suggesting a different set of political economy which can be located within moral economy tradition. In doing so, this research identified five important topics in economics with the objective of developing a theoretical frame for each of these within Islamic norms and their articulation in economics and finance. These topics are: re-configuring Islamic economics as Islamic Political Economy through identifying its components related to public choice as emphasised by Islamic ontology and epistemology; framing Islamic economics as Islamic Moral Economy; mapping the Islamic economics within the family of heterodox economics; reconsidering the social welfare function within Islamic political economy; conceptualisation of utility function in Islamic moral economy. By interpreting the Islamic norms through economics, moral as well as fiqhi perspectives, this study essentialises ‘Islamic substantive morality’ in developing such theoretical frames as distinguishing nature of this sub-discipline away from ‘rationalism’ of ‘economics and finance’ in general. In addition, this study strongly argues that Islamic economics should be constructed as a ‘political economy construct’, as Islamic norms determines the nature of economic and financial activity and behaviour which suggests an embeddedness and integratitiveness by necessitating an integrative analysis of individual, society, state, and environment and their articulations rather than secluding economic analysis to rational choices and individual preferences. Thus, Islamic Political Economy frame is suggested as the theoretical frame, and Islamic Moral Economy is generated to provide the necessary theoretical substance for this frame. In doing so, the sub-discipline of Islamic economics is provided an essential theoretical base beyond pragmatic and prescriptive definitions. Finally, this research also presents an empirical paper aiming to test the socio-economic performance of Islamic finance in relation to Islamic Moral Economy, which found that against the expected Islamic moral economy attributes, Islamic finance and banking has developed a different trajectory which does not intersects with the substantial morality Islamic Political and Moral Economy essentialises. This study argues that such a ‘social failure’ or ‘transformational failure’, despite the transactional success, can partly be explained by underdeveloped theoretical frame aimed at by Islamic economics. This research is constructed as a theoretically grounded research, which aims to contribute to the body of knowledge in relation to Islamic economics, political and moral economy, as the theoretical knowledge development in these fields remains weak.
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Raina, Seemin. „Teaching of Islamic Religious Art as an Aid to the Understanding of Islamic Culture“. Thesis, Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1156%5F1%5Fm.pdf&type=application/pdf.
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Shaharuddin, Amir. „A study on Mudarabah in Islamic law and its application in Malaysian Islamic banks“. Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/107900.
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The contrast between the theory and practice of Islamic banking is generally acknowledged by many scholars. After more than three decades in operation, the rapid growth of the Islamic banking industry is, in reality being driven by the application of the debt-like contracts (e.g. murÁbaÎah and ijÁrah) rather than the profit and loss sharing contracts (e.g. muÃÁrabah and mushÁrakah). As the adaptation of the former contracts creates "unauthentic" Islamic financial products, many have questioned their compliance with sharÐÝah principles. The present study analyses this issue by examining the application of muÃÁrabah rules in Malaysian Islamic banking practices. It evaluates the extent to which the current practices fulfil the principles and the ethical framework of the muÃÁrabah contract as propounded by the classical jurists. The study also analyses the justifications of Malaysian sharÐÝah scholars for modification of the doctrine, adapting it to the modern banking business. The study found that the local sharÐÝah scholars have adopted an incoherent legal methodology when making their ijtihÁd. They can be very rigid, concentrating solely on the legal technicality and at the same time be very flexible, adapting an unregulated doctrine of maÒlaÎah. Therefore, some of their resolutions could be seen as contradictory to the rulings found in classical fiqh.
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Basri, Mohd Faizal. „The performance of Malaysian Islamic banking industry and the impact of foreign Islamic banks“. Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11580/.
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Malaysia’s determination to become a hub for Islamic banking in Southeast Asia has led the Central Bank of Malaysia to grant licenses to foreign Islamic banks to operate in the country. Due to the intense competition among Islamic banks, the introduction of more innovative products is projected to tap investment opportunities not only for Malaysia but also for the rapidly growing Southeast Asian region. This research assesses the significance of Malaysian Islamic banking since the introduction of the first Islamic bank two decades ago, and evaluates the competition among the Islamic banks in the country. The research evaluates the impact of foreign Islamic banks in Malaysia by measuring their contribution to the growth of the Malaysian Islamic banking industry. In relation to this, the study is designed to address three primary areas. First, to measure the performance of the Islamic banks in Malaysia by using financial ratios, data envelopment analysis (DEA), and the Malmquist Productivity Index. Second, to compare and evaluate the nature of competition and market structure of the Islamic banks in the country by employing the bank concentration ratio (CRk), Herfindahl-Hirschman Index (HHI), and the Panzar-Rosse (PR) model. Lastly, to validate the relationship between competition among Islamic banks in Malaysia and their financial performance. The selected financial ratios indicated that domestic Islamic banks performed better during the 2005 to 2012 period in terms of profitability, but the foreign Islamic banks excelled in terms of liquidity, risk, and solvency ratios. DEA results showed that the domestic Islamic banks are considered more efficient with the majority of domestic Islamic banks outperforming the foreign Islamic banks. Banks like Maybank Islamic, CIMB Islamic, and Alliance Islamic are considered among the top performers for technical efficiency and scale efficiency. The study also found that based on the Malmquist Productivity Index, the least efficient banks based on DEA have improved in technical efficiency, technology, and total factor productivity (TFP). The study also found that between 2008 and 2012, the Malaysian Islamic banking industry operated in monopolistic competition conditions with a moderately concentrated market structure. The introduction of foreign Islamic banks caused the market structure to become more competitive and less concentrated by comparing the results that include foreign Islamic banks against results generated with a subsample of domestic Islamic banks only. BNM’s financial reform and liberalisation of financial system proved to induce competition making the financial system more resilient, competitive, and dynamic. The Islamic banks have recorded consistent increased annual performance with the under-performing Islamic banks catching up to the top performers.