Relevant bibliographies by topics / Classical Islam

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Classical Islam'

Author: Grafiati
Published: 31 August 2024

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Journal articles on the topic "Classical Islam"

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Carter, M. G., and F. E. Peters. "A Reader on Classical Islam." Journal of the American Oriental Society 115, no. 1 (January 1995): 148. http://dx.doi.org/10.2307/605345.

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Baeck, Louis. "The Economic Thought of Classical Islam." Diogenes 39, no. 154 (June 1991): 99–115. http://dx.doi.org/10.1177/039219219103915405.

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Molloy, Rebecca. "Jihad in Classical and Modern Islam." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 187–91. http://dx.doi.org/10.35632/ajis.v18i4.1997.

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Jihad in Classical and Modern Islam contains nine chapters, the first ofwhich is a well constructed introduction that refers to various aspects andfunctions of jihad within the Islamic system of thought. This chapterintroduces the reader to pertinent vocabulary of the jihad doctrine, settingthe stage for the material throughout the book. Through the vocabulary, theauthor adroitly strings together a variety of texts in subsequent chapterswhich all utilize terms and concepts such as dar al-Islam, believers vs.unbelievers, takfir (declaring someone an unbeliever), expansionist jihad,defensive jihad, jihad as international law, greater and lesser jihad, andmore. The chapters that follow the introduction present six Islamic textstranslated from Arabic and Turkish, and the book concludes with two of theauthor's previously published articles on jihad. The aim of the book is toprovide basic reading material on the doctrine and to highlight the variousaspects of jihad and its development through the ages ...
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Wijaya, Aksin. "Menimbang Kembali Paradigma Filsafat Islam dalam Bangunan Keilmuan Islam Kontemporer." Ulumuna 14, no. 1 (June 30, 2010): 121–44. http://dx.doi.org/10.20414/ujis.v14i1.230.

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Islamic philosophy often engaged only in "abstract territory", because it only makes the problems of God as its main object of discussion, while the problems of humanity and modernity that are concretely experienced by human being are neglected. This article aims to discuss and answer some analytical question by using Kuhn’s paradigm of science. The questions are: Is the classical Islamic philosophy of science that is very idealistic and theocentric still relevant to answer the practical problems facing by humanity now? How should we respond to the classical Islamic philosophy? How is "model" of Islamic philosophy that are relevant to the context of Indonesia today? It is found that there are two points that need to be done in order to make classical Islamic philosophy applicable and practical to address contemporary humanity issues: the first is to reconstruct and redefine its structure, and the second to restructure its philosophical building.
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Rokhimah, Siti, Ade Saepudin, and Rahmat Rahadi. "Sejarah Psikologi Pendidikan Islam dan Dasar Psikologi Pendidikan Islam." TSAQOFAH 4, no. 5 (July 24, 2024): 3663–70. http://dx.doi.org/10.58578/tsaqofah.v4i5.3437.

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Psychology as a science is currently influenced by Western scientific concepts. Islamic psychology examines the psychological phenomena of humans based on the sources of Islamic teachings, namely the Qur'an, Sunnah, and the thoughts of Muslim scholars and philosophers. This article discusses the history of Islamic educational psychology, which is divided into two periods, classical and modern, and explores the foundations of Islamic educational psychology. The classical period (7th to 13th century) features contributions from prominent figures such as Al-Kindi, Al-Farabi, Ibn Sina, Al-Ghazali, and Ibn Arabi. The modern period (19th century to present) includes significant contributions from figures like Muhammad Iqbal, Malik Badri, Abdul Hamid Abu Sulayman, and Syed Muhammad Naquib Al-Attas. The article also highlights the broad scope of Islamic psychology, covering various aspects of human life, and emphasizes its integration with modern scientific knowledge and Islamic values to address psychological issues.
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Mahendra Arif Rianto, Mahendra Arif Rianto, and Afiful Ikhwan Afiful Ikhwan. "Pemikiran Tokoh - Tokoh Pendidikan Islam Klasik (Sejarah Keilmuan Islam Interdisipliner)." DIMAR: Jurnal Pendidikan Islam 5, no. 02 (June 29, 2024): 72–90. http://dx.doi.org/10.58577/dimar.v5i02.198.

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Abstract: This Article will in-depth explore the views of classical Islamic education scholars and their relevance in shaping the people's framework of thinking. Understanding their thinking methods is an important foundation for achieving the desired social welfare. The main focus lies on the characteristics of Islamic religious education in the Abbasid era, including the concept of knowledge as rational (aqli) and inherited (naqli). The discussion involves educational curricula from elementary to high levels, highlighting the important role in developing holistic understanding. Overall, this journal reflects the intellectual heritage of classical Islamic scholars and their empowerment in directing the development of public thought. The research method applied in this research is a qualitative approach. This journal will summarize various sciences that developed during that period, including mathematics, astronomy, chemistry, physics, geography, medicine and philosophy. Furthermore, the thoughts of prominent figures such as Ibnu Sina, Ibnu Khaldun, Al-Ghazali, Al-Kindi, and Al-Khwarizmi received in-depth attention in the educational context. This journal not only records their contribution to the development of science, but also presents their views on Islamic religious education. By compiling these thoughts, this article becomes a comprehensive understanding of the intellectual foundations of that time. Through this in-depth analysis, readers can better understand the recognized scientific and educational legacy of classical Islamic thinkers, enriching their understanding of the intellectual developments of the period.
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Abdullah, Dindin Sofyan, Ibnu Imam Al Ayyubi, and Rifqi Rohmatulloh. "PERAN SENI KLASIK DALAM KEBUDAYAAN ISLAM." Jazirah: Jurnal Peradaban dan Kebudayaan 2, no. 2 (July 31, 2023): 177–84. http://dx.doi.org/10.51190/jazirah.v2i2.61.

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Islam is closely related to the aesthetics of classical art, this is enlivened by elements of culture that have such a large influence on various fields, including the fields of education, language, law, politics, philosophy, ethics, rhetoric, and art itself. Classical art is a manifestation of fine art made by the people according to the culture in a certain area for generations, inherent in the flesh so it is difficult to experience significant changes from time to time. The method used in this study is a descriptive qualitative research method with a literature study approach that refers to several research data sources and data collection techniques in the form of studies of Islamic classical art. The focus of the research that will be raised is the role of classical art in Islamic culture. The data collection technique used in this study was the library research method, namely library research and the data analysis technique used in this study was a descriptive method. Based on the research conducted, it can be concluded that classical art is inherent in Islamic religious culture, where there are ritual ceremonies that are thick with the Islamic religion, both in primitive and classical styles.
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Denny, Frederick Mathewson. "A Reader on Classical Islam, F.E. Peters." Digest of Middle East Studies 4, no. 2 (April 1995): 71–73. http://dx.doi.org/10.1111/j.1949-3606.1995.tb00554.x.

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Rusli, Ris'an, and Y. Yanto. "Relevansi dan Kontinuitas Pemikiran Islam Klasik dalam Intelektualisme Islam Melayu Nusantara." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 2 (December 30, 2018): 187–97. http://dx.doi.org/10.15575/jw.v3i2.4396.

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This study aims to determine the relevance and continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism, expected to be useful in adding to the treasures of the study of history and intellectual thought while also contributing to the preservation of scientific traditions in Indonesia. This study uses a type of qualitative research with a library research model with a historical approach. The data collection techniques in the study are heuristic techniques, verification, interpretation, and historiography. The results of this study conclude that first, the process of the intellectual tradition of Malay Archipelago Islam is inseparable from the process of transmission and diffusion of Islamic teachings and ideas always involving a kind of "intellectual networks", both those formed among ulama and intellectuals as a whole. Second, the relevance of classical Islamic thought in Nusantara Malay Islamic intellectualism can be seen in the existence of the two largest organizations in Indonesia, the Nahdlatul Ulama (NU) whose intellectualism led to the Jabariah sect and Muhammadiyah whose intellectualism was directed towards Muta'zilah. Third, the continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism gave rise to Malay-archipelago modernist thinkers closer to the Mu'tazilah's historical establishment than to the traditionalist historical stance.
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Sonn, Tamara. "Political Authority in Classical Islamic Thought." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 309–24. http://dx.doi.org/10.35632/ajis.v13i3.2312.

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Unlike Christianity, where normative thought is expressed in theologicalwritings, in Islam normative thought is expressed in legal tradition.According to this tradition, the purpose of Islamic society is to submit toGod‘s will, which is expressed clearly through revelation: Human beingsare to create a just society. As political activity is essential for the creationand maintenance of social justice, all political activity is essentially religiousactivity in Islam. Thus, the discussion of political activity is highlydeveloped and wide-ranging in Islamic legal texts. In this paper, I focus ondiscussions of the source of political authority in the ideal Islamic state.Among contempomy commentators on Islam, it has become popularto claim that there is no separation of religion and politics in Islam. Thisclaim, combined with the rejection of secularism by many contemporaryMuslim activists, has led some observers to assume that Islam espouses akind of theocracy. However, this is not the case; the term “nomocracy” ismore suitable to describe Islamic political theory. A theocracy is a stategoverned by God/gods or those who claim to act on divine authority. Anommcy, by contrast, is a state governed by a codified system of laws.The ideal Islamic state is one governed by individuals or bodies bound byIslamic law.’In this context, classical Islamic legal theory implicitly distinguishesbetween those empowered to interpret the law (the legislative and judicialbranches) and those empowered to make sure the law is being followed(the executive branch). Executive political power-with its coerciveauthority-ideally would concern itself with safeguarding Islamic law.But because it is subject to abuse, the formulators of Islam’s classical theoryof political authority considered it an unreliable repository of religious ...
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Dissertations / Theses on the topic "Classical Islam"

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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.

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The purpose of this thesis is to examine a major segment of Islamic international relations theory as expounded by Sunni jurists of the classical period of the Islamic Fiqh (661-1258 AD). It consists of that portion which is concerned with peaceful relations as distinct from that other major segment which is about Jihad or Islamic warfare. The thought of Muslim scholars on this topic provides a major part of an ideal model for political life under Islam, and its appeal has continued to exert a strong influence on the lives and thoughts of all Muslims throughout the centuries. Within this segment of Islamic international relations theory attention is focused on the key concepts of treaties, including alliance, and neutral status. One part of this is, however, omitted. It is what in Western political philosophy would be called private (not public) relations, and which in an Islamic classical Fiqh context - where the private/public distinction, it will be argued, is absent - can be termed social relations. The argument put forward will be that Islamic international relations are the totality of relations between Muslims and non-Muslims, and never relations between Muslims. Islamic law, it will be argued, governs this relationship, ensuring Islamic international relations theory is essentially normative. The thesis will further suggest that Muslim relations with non-Muslims are fundamentally pacific, not hostile, if the legitimate purposes of Jihad are properly assessed. The thesis will also be concerned to assess the extent to which peaceable Muslim relations with non-Muslims can be organised through the different forms of treaty which are recognised in classical Sunni Fiqh. It will be argued that the anti-Iraq coalition alliance of 1990-91 fulfilled the conditions of a genuine Islamic alliance treaty, contrary to the view of numerous contemporary Muslim scholars and publicists. Finally, it will be argued that neutrality, as well as neutralisation, were possible during the period of classical Sunni Fiqh.
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Alsehail, 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/.

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This thesis is motivated by the shortage of research on the historical phenomenon ofḥadīth dictation sessions (al-amālī). It is the first to investigate the subject of ḥadīth dictation sessions, anextraordinary and highly-valued intellectual phenomenon in Islamic cultural history. It focusses on the writings ofal-Khaṭīb and al-Samcānī and compares them to other manuscripts on amālīheld in libraries in various parts of the Muslim world. The study has tried to bring together a large number of manuscripts to explore aspects of this area, imlā’ al-ḥadīth. The main objective of this research is to shed light on this important genre and to uncover itsmajor characteristics, structures and value, and ultimately to address the relative neglect this area of research has suffered. The major finding of this study is that amālī was the most highly-regarded and most trusted method in transmitting, preserving and analysing ḥadīthwithin scholarly cirlces. Alsothe study has demonstrated that al-Khaṭīb al-Baghdādī and al- Samcānī’s approachesare descriptive and lack the precision in regards to the main principles of imlā’, a method that was a particularlyrobustway of documenting only valid ḥadīth. The study also revealthat the claimsof several scholars to reviving this method are not accurate. Particularly, the study showsthat al-Suyūṭī did not lead a movement to revive the ḥadīth dictation sessions after Ibn al-Ṣalāḥ. This is the first dedicated study on imlā’ in either English or Arabic and should be of paticular interest to students of ḥadīth and scholars interested in pedagogical methods in the Medieval East and West.
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Mavani, 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.

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The central and pivotal doctrine of the Imamate in the Twelver Shii creed maintains that the Imams are endowed with the exclusive prerogative to assume the authority and functions of the Prophet in both the temporal and religious domains. This is so by virtue of explicit designation (nass) received by each Imam from his predecessor to act as custodian, protector and expositor of divine teachings. Unfavourable political circumstances during the 'Umayyad and 'Abbasid dynasties forced the Imams to adopt a quietist attitude and to opt for accommodation with the illegitimate authorites. The inaccessibility of the Imams and their inability to guide their followers in distant places resulted in delegation of certain functions of the the Imams to the 'ulama' to guide the community. The prolonged occultation of the twelfth Shii Imam led the jurists to arrogate to themselves the right to act as his indirect deputies (na'ib al-Imam). Establishment of Imami Shiism as the state religion by the Safavids in the early sixteenth century, the victory of the Usuli school over the Akhbaris and the formulation of the institutions of marja'iya and a'lamiya paved the way for Ayatullah Khumayni to lay the grounds for the jurist's assumption of all-comprehensive authority (al-wilaya al-mutlaqa) by extrapolating arguments from tradition reports. The combination of the marja'iya and leadership (rahbar) of the Islamic State in the person of Ayatullah Khumayni had the potential of marshalling the Shii 'ulama' and masses to support for a political cause. However, bifurcation of these two roles in the 1989 revised Constitution of Iran forebodes the separation of the secular and the religious spheres.
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Alsumaih, 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.

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Muhamad, 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.

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Science and Islam. Interest in this subject by mainly Muslim contemporary writers, is evident from the amount of literature seeking to link scientific phenomena to Islam. While the trend to relate scientific facts to Quran, Hadith and related Islamic texts is confirmed by the amount of literature cited, whether or not there has been such an approach by scientists in the history of Muslim civilisation is the question this thesis seeks to answer. Historical contribution to science by scientists within the domain of Muslim civilisation is well recognised. Although the vital role played by Muslim civilisation in the transmission of ancient science, especially that of the Greek, to mediaeval Europe is generally acknowledged, the exact role of Islam as a religion in this scientific development is not clear. This thesis explores an aspect of the history of Muslim civilisation which may contribute to elucidate the role of Islam in Muslim science.
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Amin, 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/.

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This thesis is an attempt to study terrorism from a Qur’anic perspective with special reference to selected classical and modern exegeses and how they are understood by modern scholars. The study is divided into an introduction, five main chapters and a conclusion. In the introduction, a brief background about the tafsar (exegesis) genres is provided with special focus on thematic exegesis as a type of exegesis that makes a central contribution to this study. The introduction also includes brief biographical sketches of the selected exegetes, an outline of the thesis methodology, a literature review, and a note on the research questions and the objectives of the thesis. Chapter One is devoted to presenting and evaluating various organizational definitions of terrorism from both Islamic and Western perspectives. Chapter Two discusses the difference between terrorism and arming for deterrence in the light of Qur’an 8: 60. Chapter Three investigates whether or not there is a relationship between jihad and terrorism. It focuses, by way of a case study, on how the actions of the perpetrators of the September 11th 2001 attacks should be judged according to the Qur’an. Chapter Four looks at how terrorist suicide attacks are different from martyrdom. It features another case study, on "martyrdom" or "suicide" operations in the Palestinian-Israeli conflict. Chapter Five attempts to identify a punishment for terrorism on the basis of the Qur’anic text. This study finds that terrorism is totally different from jih«d and martyrdom as they are treated in the Qur‘ān. It also finds that there is a huge difference between the peaceful, tolerant and inclusive teachings of the Qur’an and the violent, intolerant and exclusive practices of those Muslims whose approach to the Qur’an and its exegesis is marked by selectivity and lacks the essential tools of Islamic scholarship. These and other findings are highlighted in the thesis conclusion, along with other suggestions for future research in the field.
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Moradian, 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.

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This thesis sets out to research the concept and institution of punishment in three cultures and systems of classical Athens, Islam and International Criminal Justice. The second overall objective of this thesis is to establish how the insights from these three traditions can enrich our understanding of the concept of punishment and also designing humane, just and effective methods of punishment. I will argue that our response to wrongdoing can be divided into three distinct categories: punitive measures, impunity, and forgiveness. This thesis will contend that western-oriented concept and methods of punishment have paid inadequate attention to the third category, forgiveness. This imbalance between the three categories of responses to wrongdoing has led to the crises of self-definition and effectiveness of the leading theories and methods of punishment. I propose that in order to address some of the conceptual and institutional deficiencies of modern institutions of punishment, we must contemplate communitarian, restorative and cross-cultural approaches, in particular in the context of post-conflict justice and international criminal justice. I identify the Islamic concept and institution of punishment as a suitable model that can make valuable contributions to such an endeavour. In examining the concept and institution of punishment, I will also argue that the institution of punishment of a given society/tradition is a gateway that sheds light on other aspects and institutions of the society. As such a closer examination of the institution of punishment in the cultures under investigation would question the popular views and prejudices about democratic Athens, Islamic world, and liberal democracy.
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Mourad, 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.

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Al-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.

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Ebrāhim, 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.

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Magister Artium - MA
Imāmah, (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.
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Books on the topic "Classical Islam"

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E, Peters F., ed. A Reader on classical Islam. Princeton, N.J: Princeton University Press, 1994.

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Rāshid, Rushdī. GEOMETRY AND DIOPTRICS IN CLASSICAL ISLAM. LONDON: AL-FURQAN ISLAMIC, 2005.

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Kabbani, Muhammad Hisham. Classical Islam and the Naqshbandi Sufi tradition. 2nd ed. Washington, DC: Islamic Supreme Council of America, 2004.

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Chibli, 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., and Institut du monde arabe (France), eds. Islam and public law: Classical and contemporary studies. London: Graham & Trotman, 1993.

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Sands, Kristin Zahra. Sufi commentaries on the Qurʼan in classical Islam. New York: Routledge, 2005.

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Calder, Norman. Islamic jurisprudence in the classical era. New York: Cambridge University Press, 2010.

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Reynolds, Gabriel Said. The emergence of Islam: Classical traditions in contemporary perspective. Minneapolis: Fortress Press, 2012.

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J, Winter T., ed. The Cambridge companion to classical Islamic theology. Cambridge: Cambridge University Press, 2008.

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Peters, F. E. Judaism, Christianity, and Islam: The classical texts and their interpretation. Princeton, NJ: Princeton University Press, 1990.

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Peters, F. E. Judaism, Christianity, and Islam: The classical texts and their interpretation. Princeton, N.J: Princeton University Press, 1990.

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Book chapters on the topic "Classical Islam"

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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.

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Khan, 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.

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Mubarak, 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.

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Cook, 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.

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Hermansen, 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.

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"The life of Muḥammad." In Classical Islam, 39–70. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-10.

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"Ḥadīth." In Classical Islam, 71–116. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-11.

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"Religious history." In Classical Islam, 117–58. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-12.

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"Qurʾānic interpretation." In Classical Islam, 161–204. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-14.

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"Theology and philosophy." In Classical Islam, 205–62. Routledge, 2012. http://dx.doi.org/10.4324/9780203083680-15.

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Conference papers on the topic "Classical Islam"

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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.

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The article focuses on the opinion of the jurists about the concept of rebellion (baghy) and its significance in Islamic law. The objective is to provide a short review of the issue. The article starts with a brief explanation of the lexical meaning of baghy and its position in classical texts. It attempts to shed some light on the issue of rebellion against unjust or corrupt imams, and what is the relationship between them from the perspective of the two prime sources of Islam: the Qur’an and hadith. The last part of the paper discusses the relationship between Islamic rebellion law and international law.
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ABAZOĞLU, 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.

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Language is defined as the sounds that people use to express their purposes, and this objective definition is accepted as the main definition of language from past to present. From this point of view, it can be said that language studies date back to ancient times. It is stated that the roots of Arabic language studies go back to ancient times and are considered to be one of the most rooted language studies. One of the biggest reasons for this is undoubtedly that the Arabic language is the language of Islam and the Qur'an rather than being specific to the Arabs. Although Arabic is one of the most common languages in the world, it has been the language that attracts great attention and respect by all Muslims. As a matter of fact, all living languages in the world have had certain criteria and have existed within the framework of certain rules in accordance with the essence of that language. These rules were put forward with the aim of preserving and maintaining the language and were based on teaching it for generations. These rules, which were taken as a basis, were also in the field of grammar. As a language that has taken its place among the important languages in the world, Arabic has continued its existence for centuries from past to present. The linguists who made the first language studies made the biggest contribution in this process. In this study, the reasons for the birth of grammar, namely Nahv, which forms the basis of language studies for Arabic, the founder of this field and its development stages in the classical period will be discussed
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Liu, Ming, and 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.

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ABSTRACT Key assumptions in establishing the classical Hertzian solution for contact between two linear elastic spherical bodies are that the contact is non-conforming and the contact radius is assumed to be much smaller than the radii of the two spheres. For the particular case when one rigid sphere is pressed against a linear elastic half space, the contact radius is only related to the radius of the sphere and the depth of penetration. Poroelastic contact has recently become a subject of interest for poroelasticity characterization of fluid-filled porous media. When a rigid sphere gets in contact with a poroelastic half space, the Hertzian assumption on the contact radius is still applicable at both the undrained and drained limits. However, an open question yet to be addressed is whether this assumption is legitimate for the transient phase. In this work, we address this fundamental question for two particular classes of poroelastic spherical indentation by first analyzing the problems theoretically assuming the Hertzian assumptions still hold and then conduct finite element simulations by modeling the indentation action through a frictionless contact algorithm based on the penalty method. The results indicate that though rigorously speaking, poroelasticity could result in deviation from the Hertzian assumption during the transient phase, for the particular cases involving step-displacement or step-force loading, the Hertzian assumption on the contact radius is legitimate if the objective is to determine the integrated force or displacement response of the indenter. INTRODUCTION Hertzian solution for frictionless contact between two linear elastic bodies (Hertz, 1881) is the theoretical basis for material characterization using spherical indentation to measure mechanical properties such as hardness, strength and toughness (Johnson, 1982, 1987; Lawn, 1993). Recent experiments with fluid filled porous materials such as polymeric gels and hydrated bones have demonstrated that spherical indentation could also be an effective technique for poroelasticity characterization (Hu et al., 2010; Kalcioglu et al., 2012; Oyen, 2008; Galli and Oyen, 2008; Lai and Hu, 2017, 2018; Islam and Oyen, 2021). In theory, if a rigid sphere is pressed into a linear poroelastic half space consisting of incompressible constituents, elastic constants can be determined from the undrained and drained limits according to the Hertzian contact solution. For the particular cases when the sphere is subjected to either step-displacement or step-force loading, hydraulic diffusivity or the coefficient of consolidation can be obtained from the transient response by matching the measured indentation force or displacement as a function of time against a master curve. Attempts have been made to establish this type of master curves numerically for step displacement loading (Hu et al., 2010; Lai and Hu, 2017) and semi-analytically for step force loading (Agbezuge and Deresiewicz, 1974; Oyen, 2008).
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Reports on the topic "Classical Islam"

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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.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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