Relevant bibliographies by topics / Islamic scholarship

Academic literature on the topic 'Islamic scholarship'

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Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Islamic scholarship"

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Umar, Muhammad Toha. "Islamic Dilemma Studies in College Islamic Religion." International Conference of Moslem Society 3 (April 12, 2019): 370–78. http://dx.doi.org/10.24090/icms.2019.3435.

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Islamic studies (Islamic studies) in several Islamic Religious Colleges (PTKI) seem to find new challenges in the form of "UIN" ization that open several majors / general study programs within the scope of PTKI. In addition, the transfer of titles from what originally attributed "religion", "Islam", or "Sharia" behind the scholarship degree (S.Ag, S.Pd.I, SHI) becomes without penance (S.Pd. SH), as well as the competence of graduates who increasingly push the competence of ulema, making Islamic studies must really appear competitive so that students are interested. This paper will try to see how students at IAIN Purwokerto have dialectics with the variety of scholarships offered, especially Islamic scholarship which must look for interested people in the midst of a number of vocational courses and professions that are not included in Islamic studies.
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Layth Nabeel Al-Rawi and Alpen Adria. "Scholarship Acceptance Decision Support System With Simple Additive Weighting (Saw) Method At Sudirman Islamic High School." Proceeding of The International Conference on Economics and Business 1, no. 1 (June 28, 2022): 40–46. http://dx.doi.org/10.55606/iceb.v1i1.106.

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Sudirman Ambarawa Islamic High School is a Private Upper Level Secondary School located in Ambarawa, precisely on Jalan Jendral Sudirman No.2A Ambarawa, Semarang Regency, Central Java. It is very strategically located because it is on the edge of the Semarang-Yogyakarta Main Road. Sudirman Ambarawa Islamic High School is under the leadership of the Sudirman Islamic Education Center Foundation (YAPPIS). The scholarship acceptance system at Sudirman Ambarawa Islamic High School records and selects prospective scholarship recipients is still manually, namely only by using the Microsoft Excel program, which results in data input errors and the results of the selection of scholarship recipient students. The problems that occur at Sudirman Ambarawa Islamic High School will be resolved by supporting scholarship admission decisions. This system is needed in helping to make decisions to provide scholarships based on predetermined conditions or criteria in accordance with the standards of the Simple Additive Weighting method applied. So far, the selection process for scholarship admissions at Sudirman Ambarawa Islamic High School uses a manual process that only uses the Microsoft Excel computer program, where the consideration is also carried out manually, only doing a simple mathematical calculation process.
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Siddiqui, Sohaira. "Good Scholarship/Bad Scholarship: Consequences of the Heuristic of Intersectional Islamic Studies." Journal of the American Academy of Religion 88, no. 1 (January 17, 2020): 142–74. http://dx.doi.org/10.1093/jaarel/lfz101.

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Abstract In her article, “Islamic Legal Studies: A Critical Historiography,” published in The Oxford Handbook of Islamic Law, Ayesha Chaudhry criticizes the field of Islamic law, and Islamic studies more broadly, for promoting two hegemonic methodologies: White Supremacist Islamic Studies and Patriarchal Islamic Studies. She argues that these modes of scholarship perpetuate patriarchy, decenter Muslim narratives, privilege precolonial texts, and create barriers to entry into academia. Her resolution is a new form of Islamic studies—Intersectional Islamic Studies—which seeks to recenter Muslim narratives, is committed to social justice, and exposes the problematic power structures within academic inquiry. Chaudhry argues that scholarship produced using the first two methods is “bad scholarship,” whereas scholarship produced using the third method is “good scholarship.” In this article, I problematize the dichotomy between “good” and “bad” scholarship and argue that Chaudhry’s methodology is restrictive, hegemonic, and detrimental to meaningful scholarly engagement.
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Fadl, Khaled Abou El, and Lawrence Rosen. "Islamic Law and Ambivalent Scholarship." Michigan Law Review 100, no. 6 (May 2002): 1421. http://dx.doi.org/10.2307/1290448.

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Fierro, Maribel. "Spanish Scholarship on Islamic Law." Islamic Law and Society 2, no. 1 (1995): 43–70. http://dx.doi.org/10.1163/1568519952599448.

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AbstractThis essay begins by situating Spanish scholarship on Islamic law in the wider context of Arabic and Islamic studies in Spain, stressing two salient characteristics of the latter: its concentration on Andalusī subjects and its relative isolation from the rest of Western scholarship. I then review the production of Spanish scholarship in the field of Islamic law, focusing on three historical periods: the first steps in the nineteenth century (Gayangos, Ribera and his pupils); the period of the Spanish Civil War (1936-1939) when the work of López Ortiz, Morata, and Vila was cut short just as Spanish scholarship on Islamic law was coming of age; and the post-war period, when several attempts were made to renew the study of Islamic law. In the conclusion, I assess the current situation and consider future prospects. A basic bibliography of Spanish scholarship on Islamic law follows the article.
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Ghazzal, Zouhair. "Islamic Law in Contemporary Scholarship." Middle East Studies Association Bulletin 34, no. 2 (2000): 193–96. http://dx.doi.org/10.1017/s0026318400040426.

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Despite the importance of law in societal formations, and what looks like a revival in the field of legal studies, Islamic law is still by and large accessible to only a small group of specialists, and thus cannot claim a large audience even within Islamic and Middle (Near) Eastern studies, not to mention the much broader European and American legal scholarship. There are various reasons for such isolation, which are too complex to enumerate in a summary fashion, but which mostly involve the way the scholarship has evolved in the last few decades in Islamic societies, Europe, and North America, and which reflects the nature of Islamic law. First, unlike Roman law and all the continental codes that followed, and unlike the English and American common-law systems, what is commonly referred to as ‘Islamic law’ does not stand out as an organized set of codes, statutes, or even precedents. Instead, the body of Islamic law, which stretches over many centuries, has spawned several schools known as the madha̱hib, so that a modern scholar who needs to look at the legal framework of, say, an institution of the early ‘Abba̱sid period would have to dig hard into the labyrinth of the fiqh manuals only to realize that layers of interpretations follow each opinion, making it unrealistic to limit the ‘law’ to a set of codified norms. Second, modern scholars tend to look skeptically at the large corpus of Islamic law precisely because of its prescriptive nature and its uncertain historical evolution. We have consequently made little progress in assessing the nature of judicial decisionmaking and how the normative values prescribed by jurists affect it. Third, throughout the twentieth century, the majority of Islamic and Middle Eastern societies have adopted a new set of codes, a process that began in the second half of the previous century with Ottoman reforms, and which for the most part were derived from European civil-code systems. Since the implications of this rupture with the past have attracted little attention from scholars, the relevance of the classical legal systems is the biggest issue of concern here: will the transplanted systems utterly eclipse the various Islamic legal schools, or will there be a revival of the legal schools so as to make up for the inadequacies that result from the civil systems? Indeed, a lot needs to be done before more comprehensively elaborated codes are drafted, in particular in such domains as property, contract, and tort, which, under present conditions, seem like a hybrid mixture of Ottoman feudal practices and modern but poorly implemented Western notions.
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Ibrahim. "Scholarship Monitoring Information System at Ar-Raniry Islamic University." International Journal Software Engineering and Computer Science (IJSECS) 1, no. 2 (December 30, 2021): 69–74. http://dx.doi.org/10.35870/ijsecs.v1i2.598.

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The aim of this research is; 1) Able to design an information system for monitoring bidikmisi scholarships at Ar-Raniry State Islamic University Banda Aceh, and 2) Knowing the quality of the information system monitoring bidikmisi scholarships at Ar-Raniry State Islamic University Banda Aceh in providing information about bidikmisi scholarships based on ISO 9126 on functionality aspects, usability, efficiency, reliability, maintainability and portability. The design of an information system for processing scholarship monitoring data at the Ar-Raniry State Islamic University based on a website that the author designed consists of several stages, namely input design, output design, process design, control design, labor design, and cost design, while the application development uses a model prototyping. Based on the results of research and testing of the student monitoring information system at UIN Ar-Raniry Banda Aceh that has been carried out by the author, several conclusions can be drawn, namely; 1) This study succeeded in creating a student monitoring information system at UIN Ar-Raniry Banda Aceh, and 2) This research succeeded in collecting and reporting data on scholarships and orphaned students.
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Afnán, Muhammad, and William S. Hatcher. "Western Islamic Scholarship and Bahá'í origins." Religion 15, no. 1 (January 1985): 29–51. http://dx.doi.org/10.1016/0048-721x(85)90058-2.

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Wati, Putri Ambar, Hamengkubowono Hamengkubowono, Arsil Arsil, Masudi Masudi, and Rafia Arcanita. "PENGARUH BEASISWA BIDIKMISI TERHADAP DAYA JUANG MAHASISWA PROGAM STUDI PENDIDIKAN AGAMA ISLAM IAIN CURUP." Jurnal PAI Raden Fatah 2, no. 3 (July 31, 2020): 275–85. http://dx.doi.org/10.19109/pairf.v2i3.6033.

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This research suggests the influence of scholarship scholarships on the power struggle of the study of Islamic religious education at the campus of IAIN Curup. The research aims to determine the influence of scholarships to the power struggle of the study of Islamic religious education in the campus IAIN Curup. This research is quantitative.This research is in the form of quantitative research, in which there are two kinds of variables, namely the independent variable (Bidikmisi scholarship) and the dependent variable (fighting power). In collecting data, researchers used two methods, namely by means of a questionnaire (questionnaire) and documentation. Researchers in analyzing the data used several data analysis techniques, data analysis with validity test, then reliability test, normality test, homogeneity test, R test, T-test, and determination test. Before conducting data analysis, the researcher first prepared a grid of research instruments.Based on the processed SPSS 16.00 through the T-test, the sig value is 0.01 with α = 5%, and the beta value in Unstandardized Coefficients shows that the regression coefficient of the Bidikmisi scholarship variable is 0.511, meaning that if the Bidikmisi scholarship (X) increases one unit, then the fighting power (Y ) there will also be an increase by the number of 0.511 where the coefficient is positive. This is in line with the results of the hypothesis which shows that count (3,937)> table (2.05183) with a Sig of 0.01 less than α = 5%, which means that the better the Bidikmisi scholarship given by the IAIN Curup campus will further increase the fighting power of students. So the researchers revealed that the Bidikmisi scholarship factor has a positive effect on the fighting power of students of the Islamic Religious Education study program
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Safi, Louay. "Scholarship and Social Engagement." American Journal of Islam and Society 36, no. 1 (January 1, 2019): v—xiii. http://dx.doi.org/10.35632/ajis.v36i1.683.

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The theme of this editorial is inspired by the passing of a dear friend, Sulayman Nyang, whose life epitomized the nexus between scholarship and social engagement. Dr. Nyang’s life and career follows a long-held Islamic tradition stretching over a millennium. I would like to begin my reflections by citing the tradition of social engagement and social responsibility within Islamic scholarship, and then briefly examine how that tradition was upheld by Dr. Nyang and offer a synopsis of his thoughts and actions.
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Dissertations / Theses on the topic "Islamic scholarship"

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Abdalla, Mohamad, and 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.
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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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Hutchinson, Sarah. "The issue of the Hijab in classical and modern Muslim scholarship." Thesis, SOAS, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245218.

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Dyck, Veronica H. "Aḥmad Amin, creating an Islamic identity." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61902.

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Seker, Mehmet Yavuz. "A map of the divine subtle faculty: The concept fo Qalb (Heart) in classical and contemporary Islamic scholarship." Thesis, Australian Catholic University, 2012. https://acuresearchbank.acu.edu.au/download/fb9270b6adabc8cc07288367cc1fdb0e6c823a11d7c814a3c86da693eb02e200/1808508/65080_downloaded_stream_305.pdf.

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Mihan, Shiva. "Timurid manuscript production : the scholarship and aesthetics of Prince Bāysunghur’s Royal Atelier (1420-1435)." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277827.

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Considered one of the pinnacles of the arts of the book in the entire history of Persian art, the life of the Timurid prince, Bāysunghur (1397-1433) and his royal library-atelier have been studied for more than a century. Yet previous scholarship, although solid on it own terms, has not combined study of the entirety of production with sustained analysis of individual productions of Bāysunghur’s atelier. Prior to this study, a number of manuscripts were completely neglected, and several others were studied only briefly. What is more, the single extant document describing procedures and progress in the atelier, although well known, demanded further clarification on various levels. This dissertation discusses in six chapters the operation and productions of the library with particular attention paid to its highlight, Bāysunghur’s famous Shāhnāma. After an introduction to the field and an overview of previous studies, I turn to the report of the head of the atelier, clarifying some technical terms and establishing the date of the report. Secondly, the corpus of Bāysunghurī productions is examined chronologically and in relation to the librarian’s report, with individual manuscripts analysed with regard to their textual and aesthetic traits and their placement in an art historical context. Next, the Shāhnāma of Bāysunghur, which for many years has been inaccessible for close scholarly study, receives extended treatment. The final chapter presents a discussion of the textual and aesthetic content of the corpus and reconsiders the role of the atelier supervisor. The overall aim is to enhance and extend understanding of the arts of the book in a unique royal library, that of Prince Bāysunghur.
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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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Andersson, Tobias. "Governance and Economics in Early Islamic Historiography : A comparative study of historical narratives of ‘Umar’s caliphate in the works of al-Baladhuri and at-Tabari." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-13884.

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The thesis examines the level of historical analysis in the works of two third/ninth century Muslim historians, al-Baladhuri and at-Tabari, including their underlying legal, political and socio-economic concerns as manifested in their narratives. By comparing and contextualising their histories regarding the caliphate of ‘Umar, in relation to their social institutions and scholarly disciplines, the purpose is to highlight the subjective agency of the historians as well as the structure of the historiographical discourse in which they formulated their narratives. Based on the notion of discourses as well-defined areas of social fact that defines the forms of (historical) knowledge in societies, the thesis applies de Certeau’s theory of discourses in order to analyse the formation of historical discourses in relation to social institutions and scholarly traditions. By linking the narrative differences to the historians’ scholarly contexts and political concerns, the thesis also show their subjective agency to form certain narratives of history depending on political and scholarly interests, although expressed in the form of the khabar-tradition of ‘Abbasid period. It is argued that the narratives represent attempts to explain social and economic factors involved in civilisational history by means of the accumulated body of what in modern scholarship is labeled “religious knowledge”. Thereby, it also problematises current debates on the level of analytical thinking in early Muslim historiography and suggest new approaches to the subject by discourse analysis.
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Ahola, Judith. "The community of scholars : an analysis of the biographical data from the Taʻrīkh Baghdād." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/7093.

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The biographical details of the 7828 individuals listed in the biographical dictionary known as the Ta'rikh Baghdad were entered in a database and used to create a profile of the hadith community of Baghdad. The thesis explains how the database was constructed and shows how the data can be used. Evidence derived from the many references to colleagues and relatives in the biographies made it possible to date most of the undated biographies, and to construct a chronological framework within which information on the origins, occupations, tribes and other personal attributes of the Khatib's subjects could be analysed. Changes in the frequency of these attributes over time were related to conversion rates, immigration, and the popular appeal of hadith study. The thesis also demonstrates the usefulness of the fortuitously dated topographical references found in the biographies. These were used with maps to show changes in residence patterns over the 320 years covered by the Ta'rikh Baghdad.
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Alawfi, Adel Mahel. "Gifted education in Western and Islamic scholarship: a synthesis for Saudi education." Thesis, 2016. http://hdl.handle.net/1959.13/1312768.

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Research Doctorate - Doctor of Philosophy (PhD)
Saudi Arabia is a relatively young country, founded less than a century ago; therefore, the distinctiveness of its education system is still evolving. A challenge facing Saudi education is to be found in its current reliance on mutually exclusive educational paradigms. On the one hand, there is a strong focus on the provision of Western style formal science education and, on the other hand, the traditionalist focus on Islamic studies concerned with religious and spiritual education. Initially founded on a British paradigm, yet continuing to be locked into its conservative Islamic roots, Saudi education has experienced a conflict between a Western reliance on reason, rationality, and formal science, on the one hand, and, on the other hand, universal Islamic values such as religiosity, strong moral character, and spirituality. Neither of these paradigms is particularly disposed to prioritizing gifted education. Saudi Arabia, therefore, has an urgent need to resolve the tension created by these mutually exclusive paradigms, and especially to address more satisfactorily the need to prioritize gifted education, as the education of the most gifted is clearly a major strategy for advancing any nation. In an attempt to address this issue, this thesis will provide an analysis of the body of thought and research in both the Islamic and Western scholarly traditions, as they relate to the concept of giftedness, and how these might be applied practically to developing a stronger form of gifted education for Saudi students in the current era. The conjunction of these scholarships is considered necessary, granted that these are the two traditions that have influenced Saudi culture most obviously in recent times. The thesis will focus on the similarities and differences between the two scholarships concerning relevant and essential concepts such as wisdom, knowledge, intellect and intelligence, and the diverse forms of intelligence recognized nowadays, such as emotional, spiritual, and moral intelligences. By employing the Habermasian methodology of “three ways of knowing”, the researcher aims to uncover parallels and similarities in the seemingly conflicting Western and Islamic scholarships in order to develop an integrated approach to giftedness and education that can be derived from the reconciliation of these two traditions. Furthermore, the thesis will propose workable solutions for the Saudi Arabian educational system as to the efficient implementation of those ideas. The implications of this unified approach, the challenges for its practical implementation, and the consequences for teachers, students, and the overall educational structure of Saudi Arabia, are provided in the final sections of the study.
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Books on the topic "Islamic scholarship"

1

Islamic studies. Patna: Khuda Bakhsh Oriental Public Library, 1986.

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Siddiqi, Muhammad Zubair. Islamic studies. Patna: Khuda Bakhsh Oriental Public Library, 1986.

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Pitfalls of scholarship: Lessons from Islamic studies. New York, NY: Palgrave Macmillan, 2015.

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Cable, Carole. Periodical scholarship on Islamic architecture published 1973-1983: A bibliography. Monticello, Ill: Vance Bibliographies, 1985.

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ʻImārah, Muḥammad. al- Naṣṣ al-Islāmī bayna al-ijtihād wa-al-jumūd wa-al-tārīkhīyah. Dimashq, Sūrīyah: Dār al-Fikr al-ʻArabī, 1998.

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Capezzone, L. La trasmissione del sapere nell'islam medievale. Roma: Jouvence, 1998.

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Ṭālib al-ʻilm: Ḥuqūquh wa-ādābuh. [Fayyūm]: [Dār Subul al-Salām], 2012.

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Ghannām, Ṭalʻat. Uṣūl al-baḥth wa-al-munāẓarah wa-ṭuruquhā wafqa al-manhaj al-Islāmī al-ṣaḥīḥ. [Cairo: s.n., 1987.

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Suyūṭī. al- Taʻrīf bi-ādāb al-taʾlīf. ʻĀbidīn, al-Qāhirah: Maktabat al-Turāth al-Islāmī, 1989.

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Wāsiṭī, Aḥmad ibn Ibrāhīm. al- Tadhkirah wa-al-iʻtibār wa-al-intiṣār lil-abrār fī al-thanāʾ ʻalá Shaykh al-Islām wa-al-wiṣāyah bih. 2nd ed. al-Riyāḍ: Dār al-ʻĀṣimah, 1994.

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Book chapters on the topic "Islamic scholarship"

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Khan, Shabeer. "Empirical Scholarship on Shadow Economy." In The Informal Economy and Islamic Finance, 35–41. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003329954-4.

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Ahmad, Ahmad Atif. "Defending the Defenseless: The Humanities and Islamic Studies from an Oblique Angle." In Pitfalls of Scholarship, 7–46. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-56333-0_2.

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Shabana, Ayman. "Custom and Islamic Law in Modern Scholarship." In Custom in Islamic Law and Legal Theory, 17–42. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230117341_2.

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Stillman, Noam A. "Islamici nil a me alienum puto: The Mindset of Jewish Scholars of Islamic Studies." In Modern Jewish Scholarship on Islam in Context, edited by Ottfried Fraisse, 181–98. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110446890-010.

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Heschel, Susannah. "The Rise of Imperialism and the German Jewish Engagement in Islamic Studies." In Modern Jewish Scholarship on Islam in Context, edited by Ottfried Fraisse, 61–92. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110446890-004.

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Hussein, Mostafa. "Scholarship on Islamic archaeology between Zionism and Arab nationalist movements." In The Muslim Reception of European Orientalism, 184–208. Milton Park, Abingdon, Oxon; New York, NY: Routledge, 2019. | Series: Routledge studies in modern history; 42: Routledge, 2018. http://dx.doi.org/10.4324/9781315313771-10.

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Hoechner, Hannah. "Islamic Education and the ‘Diaspora’:." In Islamic Scholarship in Africa, 281–99. Boydell & Brewer, 2021. http://dx.doi.org/10.2307/j.ctv136c3ds.23.

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Frede, Britta. "What does Traditional Islamic Education Mean?" In Islamic Scholarship in Africa, 300–320. Boydell & Brewer, 2021. http://dx.doi.org/10.2307/j.ctv136c3ds.24.

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Kane, Ousmane Oumar. "INTRODUCTION:." In Islamic Scholarship in Africa, 1–16. Boydell & Brewer, 2021. http://dx.doi.org/10.2307/j.ctv136c3ds.8.

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Bolton, Caitlyn. "Modernizing the Madrasa:." In Islamic Scholarship in Africa, 239–60. Boydell & Brewer, 2021. http://dx.doi.org/10.2307/j.ctv136c3ds.21.

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Reports on the topic "Islamic scholarship"

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Ossoff, Will, Naz Modirzadeh, and Dustin Lewis. Preparing for a Twenty-Four-Month Sprint: A Primer for Prospective and New Elected Members of the United Nations Security Council. Harvard Law School Program on International Law and Armed Conflict, December 2020. http://dx.doi.org/10.54813/tzle1195.

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Abstract:
Under the United Nations Charter, the U.N. Security Council has several important functions and powers, not least with regard to taking binding actions to maintain international peace and security. The ten elected members have the opportunity to influence this area and others during their two-year terms on the Council. In this paper, we aim to illustrate some of these opportunities, identify potential guidance from prior elected members’ experiences, and outline the key procedures that incoming elected members should be aware of as they prepare to join the Council. In doing so, we seek in part to summarize the current state of scholarship and policy analysis in an effort to make this material more accessible to States and, particularly, to States’ legal advisers. We drafted this paper with a view towards States that have been elected and are preparing to join the Council, as well as for those States that are considering bidding for a seat on the Council. As a starting point, it may be warranted to dedicate resources for personnel at home in the capital and at the Mission in New York to become deeply familiar with the language, structure, and content of the relevant provisions of the U.N. Charter. That is because it is through those provisions that Council members engage in the diverse forms of political contestation and cooperation at the center of the Council’s work. In both the Charter itself and the Council’s practices and procedures, there are structural impediments that may hinder the influence of elected members on the Security Council. These include the permanent members’ veto power over decisions on matters not characterized as procedural and the short preparation time for newly elected members. Nevertheless, elected members have found creative ways to have an impact. Many of the Council’s “procedures” — such as the “penholder” system for drafting resolutions — are informal practices that can be navigated by resourceful and well-prepared elected members. Mechanisms through which elected members can exert influence include the following: Drafting resolutions; Drafting Presidential Statements, which might serve as a prelude to future resolutions; Drafting Notes by the President, which can be used, among other things, to change Council working methods; Chairing subsidiary bodies, such as sanctions committees; Chairing the Presidency; Introducing new substantive topics onto the Council’s agenda; and Undertaking “Arria-formula” meetings, which allow for broader participation from outside the Council. Case studies help illustrate the types and degrees of impact that elected members can have through their own initiative. Examples include the following undertakings: Canada’s emphasis in 1999–2000 on civilian protection, which led to numerous resolutions and the establishment of civilian protection as a topic on which the Council remains “seized” and continues to have regular debates; Belgium’s effort in 2007 to clarify the Council’s strategy around addressing natural resources and armed conflict, which resulted in a Presidential Statement; Australia’s efforts in 2014 resulting in the placing of the North Korean human rights situation on the Council’s agenda for the first time; and Brazil’s “Responsibility while Protecting” 2011 concept note, which helped shape debate around the Responsibility to Protect concept. Elected members have also influenced Council processes by working together in diverse coalitions. Examples include the following instances: Egypt, Japan, New Zealand, Spain, and Uruguay drafted a resolution that was adopted in 2016 on the protection of health-care workers in armed conflict; Cote d’Ivoire, Kuwait, the Netherlands, and Sweden drafted a resolution that was adopted in 2018 condemning the use of famine as an instrument of warfare; Malaysia, New Zealand, Senegal, and Venezuela tabled a 2016 resolution, which was ultimately adopted, condemning Israeli settlements in Palestinian territory; and A group of successive elected members helped reform the process around the imposition of sanctions against al-Qaeda and associated entities (later including the Islamic State of Iraq and the Levant), including by establishing an Ombudsperson. Past elected members’ experiences may offer some specific pieces of guidance for new members preparing to take their seats on the Council. For example, prospective, new, and current members might seek to take the following measures: Increase the size of and support for the staff of the Mission to the U.N., both in New York and in home capitals; Deploy high-level officials to help gain support for initiatives; Partner with members of the P5 who are the informal “penholder” on certain topics, as this may offer more opportunities to draft resolutions; Build support for initiatives from U.N. Member States that do not currently sit on the Council; and Leave enough time to see initiatives through to completion and continue to follow up after leaving the Council.
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