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Books on the topic 'Islamic windows'

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Author: Grafiati
Published: 10 December 2022
Last updated: 30 January 2023

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1

Nursi, Said. 33 windows to the truth: The thirty-third word. N.J: Tughra Books, 2009.

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2

al- Rūshān wa-al-shibbāk wa-atharuhumā ʻalá al-taṣmīm al-dākhilī fī buyūt Makkah al-taqlīdīyah fī awāʾil al-qarn al-rābiʻ ʻashar al-Hijrī. Makkah: al-Mamlakah al-ʻArabīyah al-Saʻūdīyah, Wizārat al-Taʻlīm al-ʻĀlī, Jāmiʻat Umm al-Qurá, Maʻhad al-Buḥūth al-ʻIlmīyah, 2000.

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3

1944-, Renard John, ed. Windows on the house of Islam: Muslim sources on spirituality and religious life. Berkeley: University of California Press, 1998.

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4

Schmidt, Jan. Through the legation window, 1876-1926: Four essays on Dutch, Dutch-Indian, and Ottoman history. Istanbul: Nederlands Historisch-Arhaeologisch Instituut Te Istanbul, 1992.

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5

Buyukcelebi, Ismail. God: Existence-Oneness-Attributes (Windows onto the Faith series). The Light, Inc., 2004.

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6

Venardos, Angelo M., and O. P. P. Venardos. Islamic Banking and Finance in Asia: Windows of Opportunity. Wiley & Sons (Asia) Pte Ltd Pacific, John, 2009.

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7

Windows on the Maghrib--: Tribal and urban weavings of Morocco. Knoxville, TN: Frank H. McClung Museum, University of Tennessee, 1991.

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8

Windows on the Maghrib--: Tribal and urban weavings of Morocco (Frank H. McClung occasional paper). Near Eastern Art Research Center, 1991.

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9

Buyukcelebi, Ismail, and Resit Haylamaz. Jesus: His Mission and Miracles (Windows onto the Faith series). The Light, Inc., 2004.

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10

Emon, Anver M., and Rumee Ahmed, eds. The Oxford Handbook of Islamic Law. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199679010.001.0001.

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The Oxford Handbook of Islamic Law offers a historiographic window into the scholarly treatment of a wide range of topics in the field of Islamic legal studies. Each essay, authored by an expert in the field, situates its subject in relation to historical academic scholarship. The historiographic feature of the volume is deliberate. It aims to assist readers—graduate students, scholars, and others—to appreciate the contested nature of key concepts and topics in Islamic law without taking any particular account for granted. The essays both describe and reflect on scholarly debates, and gesture to future areas of fruitful research.
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11

Amin, Hanudin. Lectures in Islamic Banking. UMS Press, 2019. http://dx.doi.org/10.51200/lecturesinislamicumspress2019-978-967-2166-62-7.

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In the contemporary practice of Islamic banking, everyone is given an equal chance to understand, feel and appreciate it accordingly. In fact, everyone is an Islamic banking scientist if he intends to establish a cogent knowledge pertinent to the Islamic banking industry and shares it with everyone else in his social circle. The industry is opened to everyone provided Shariah principles and existing Shariah governance are meticulously observed. In response to this concern, this book provides sufficient guidance at least for undergraduate students to observe these requirements and who really intend to advance their career in the industry and contribute significantly. This book provides a short but comprehensive overview pertinent to Islamic banking and finance where historical perspectives are brought into play. The coverages of the book are provided as follows: Islamic banking deposits after the introduction of the Islamic Financial Services Act 2013 (IFSA), new concepts of Islamic investment accounts that key differences between Islamic fixed deposits and Islamic investment accounts, Islamic financing concepts including some interesting discussions pertaining to Islamic debt policies presently implemented in some Islamic banks in Malaysia, Islamic automobile financing, Islamic personal cash financing, Islamic home financing, historical background of Islamic window and Islamic subsidiary in Malaysia, Islamic pawn financing and how it is distinct compared with its conventional peer; and financing evaluation and pricing from the context of Islamic banks. Some calculations are provided to expose students with an improved understanding of the Base Rate and how it is related to Islamic financing products.
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12

Islam and Democracy (Windows onto the Faith series). The Light, Inc., 2004.

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13

Nursi, Said. Virtues of Belief and Prayer (Windows onto the Faith series). The Light, Inc., 2004.

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14

(Translator), Ali Unal, ed. Islam the Universal Faith (Windows onto the Faith series). The Light, Inc., 2004.

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15

Gulen, Fethullah. Life after Death (Windows onto the Faith series). The Light, Inc., 2004.

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16

Renard, John. Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life. University of California Press, 1998.

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17

Spiegel, Avi Max. Rank and File. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691159843.003.0004.

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This chapter delves directly into the lives of young Islamists. Who are the Islamist rank and file? To tackle this initial question, it hones in on the experiences of young people, not because they are anomalous, but because they are decidedly average. These lives are windows into the shared experiences of ordinary young people and an increasingly blurred Islamist base. In this way, they serve as introductions, as springboards, to the stories of citizens, colleagues, peers, confidantes, brothers, and sisters—all seemingly inconspicuous young people of various ages, professions, and backgrounds. To place them in national and regional contexts, the chapter also draws on survey data, census data, and voting results. But it is only from up-close that we can begin to discover critical details that are lost or distorted from afar.
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18

Wood, Philip. The Imam of the Christians. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691212791.001.0001.

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This book examines how Christian leaders adopted and adapted the political practices and ideas of their Muslim rulers between 750 and 850 in the Abbasid caliphate in the Jazira (modern eastern Turkey and northern Syria). Focusing on the writings of Dionysius of Tel-Mahre, the patriarch of the Jacobite church, the book describes how this encounter produced an Islamicate Christianity that differed from the Christianities of Byzantium and western Europe in far more than just theology. In doing so, the book opens a new window on the world of early Islam and Muslims' interactions with other religious communities. The book shows how Dionysius and other Christian clerics, by forging close ties with Muslim elites, were able to command greater power over their coreligionists, such as the right to issue canons regulating the lives of lay people, gather tithes, and use state troops to arrest opponents. In his writings, Dionysius advertises his ease in the courts of ʿAbd Allah ibn Tahir in Raqqa and the caliph al-Ma'mun in Baghdad, presenting himself as an effective advocate for the interests of his fellow Christians because of his knowledge of Arabic and his ability to redeploy Islamic ideas to his own advantage. Strikingly, Dionysius even claims that, like al-Ma'mun, he is an imam since he leads his people in prayer and rules them by popular consent. A wide-ranging examination of Middle Eastern Christian life during a critical period in the development of Islam, the book is also a case study of the surprising workings of cultural and religious adaptation.
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19

Empey, Heather J. The Mothers of the Caliph’s Sons. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190622183.003.0008.

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The chapter considers women taken as spoils of war (ghanima) and then distributed as concubines or sold into slavery, this during the rise to power of the Almohads, the dynasty that ruled the Islamic West (the Maghrib) from 1147 to 1269 CE. The story of these women provides a unique window onto a wider political and ideological shift—the rise of the Almohad state—in which they were significant pawns. Information on Almohad concubines and female slaves also provides a close glance at the conduct of Almohad warfare that we do not find elsewhere either in primary sources or modern secondary literature. The chapter is a welcome contribution to what remains a limited body of English-language scholarship on medieval North African history.
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20

Gulen, Fethullah. The Necessity of Interfaith Dialogue: A Muslim Perspective (Windows onto the Faith series). The Light, Inc., 2004.

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21

Hintz, Lisel. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190655976.003.0001.

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This chapter introduces the book’s aim of turning the concept of identity politics inside out. It presents Turkey as an empirical window onto these dynamics, familiarizing readers with puzzling shifts in domestic politics and foreign policy that do not correspond to shifts in geopolitical dynamics, international economic conditions, or the coming to power of a new party. For example, after the AKP made progress toward EU membership in its first term, the party’s subsequent terms witnessed a sharp reorientation of Turkey, a traditional Western ally, toward the Middle East. This period also demonstrates a rise in “Ottomania”—reviled until recently as delusions of imperial Islamic grandeur—which now permeates everything from pop culture to political campaigns. How was such a drastic reorientation of Turkey possible under the AKP? This introduction lays out how the book solves this puzzle by turning identity politics inside out and outlines the structure of the book.
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22

Agostini, Domenico, Samuel Thrope, Shaul Shaked, and Guy Stroumsa. The Bundahišn. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190879044.001.0001.

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The Bundahišn, meaning primal or foundational creation, is the central Zoroastrian account of creation, cosmology, and eschatology and one of the most important of the surviving testaments to Zoroastrian literature and pre-Islamic Iranian culture. Touching on geography, cosmogony, anthropology, zoology, astronomy, medicine, legend, and myth, the Bundahišn can be considered a concise compendium of Zoroastrian knowledge. The Bundahišn is well known in the field as an essential primary source for the study of ancient Iranian history, religions, literature, and languages. It is one of the most important texts composed in Zoroastrian Middle Persian, also known as Zoroastrian Book Pahlavi, in the centuries after the fall of the Sasanian Empire to the invading Arab and Islamic forces in the mid seventh century. The Bundahišn provides scholars with a particularly profitable window on Zoroastrianism’s intellectual and religious history at a crucial transitional moment: centuries after the composition of the Avesta, the Zoroastrian sacred scriptures, and before the transformation of Zoroastrianism into a minority religion within Iran and adherents’ dispersion throughout Central and South Asia. However, the Bundahišn is not only a scholarly tract. It is also a great work of literature in its own right and ranks alongside the creation myths of other ancient traditions: Genesis, the Babylonian Emunah Elish, Hesiod’s Theogony, and others. Informed by the latest research in Iranian Studies, this translation aims to bring to the fore the aesthetic quality, literary style, and complexity of this important work.
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23

Howe, Justine. “Reading for Kernels of Truth”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190258870.003.0008.

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This chapter examines Webb’s book group, which provides a crucial window into the possibilities and limitations of religious third spaces. Claiming interpretative authority, book club members, all women, experimented with a variety of views depending on the author and text in question, reveling in the different possibilities for identity and subjectivity that their readings evoked. In the process, they constructed alternative visions for a more egalitarian Islam. Gender provided the entry point through which they critiqued other Muslim communities for a variety of shortcomings, especially the failure to embody what the women understood to be core Muslim ideals, such as equality and tolerance. At the same time, the contested status of feminism in the broader Webb community illustrates the constraints of third spaces, as members seek to construct boundaries around normative Islam.
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24

Wink, André. South Asia and Southeast Asia. Edited by Jerry H. Bentley. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199235810.013.0024.

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For many centuries, South Asia and Southeast Asia did not constitute two distinct regions of the world but one. This one region encompassed the bulk of the landmasses, islands and maritime spaces which were affected by the seasonal monsoon winds. Throughout its fertile and often extensive river plains it adopted recognizably similar patterns of culture and settled organization. Early geographers mostly referred to it as ‘India’. This article describes the expansion of agriculture and settled society; kings and Brahmans; a graveyard of cites in the Mediterranean that were centers of power and civilization geography and the world-historical context; the Indo-Islamic world; pathways to early modernity; and the effects of European imperialism.
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25

Windows of Faith: Muslim Women Scholar-Activists in North America (Women and Gender in North American Religions). Syracuse University Press, 2000.

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26

Kastoryano, Riva. Burying Jihadis. Translated by Cynthia Schoch. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889128.001.0001.

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What should states do with the bodies of suicide bombers and other jihadists who die while perpetrating terrorist attacks? This original and unsettling book explores the host of ethical and political questions raised by this dilemma, from (non-)legitimization of the "enemy" and their cause to the non-territorial identity of individuals who identified in life with a global community of believers. Because states do not recognize suicide bombers as enemy combatants, governments must decide individually what to do with their remains. Riva Kastoryano offers a window onto this challenging predicament through the responses of the American, Spanish, British and French governments after the Al-Qaeda suicide attacks in New York, Madrid and London, and Islamic State's attacks on Paris in 2015. Interviewing officials, religious and local leaders and jihadists' families, both in their countries of origin and in the target nations, she has traced the terrorists' travel history, discovering unexpected connections between their itineraries and the handling of their burials. This fascinating book reveals how states' approaches to a seemingly practical issue are closely shaped by territory, culture, globalization and identity.
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27

Windows of Faith: Muslim Women's Scholar-Activists in North America (Women and Gender in North American Religions). Syracuse University Press, 2000.

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28

Hintz, Lisel. Identity Politics Inside Out. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190655976.001.0001.

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Teasing out the complex link between identity politics and foreign policy, this book turns the concept of identity politics as traditionally used in IR scholarship inside out. Rather than treating national identity as a cause or consequence of a state’s foreign policy, it rethinks foreign policy as an arena, alternative to domestic politics, in which contestation among competing proposals for national identity takes place. It argues that elites choose to take their contestation “outside” when their identity gambits are blocked at the domestic level by supporters of competing proposals, theorizing when and how internal identity politics becomes externalized. Turkey offers an ideal empirical window onto these dynamics because of dramatic challenges to understandings of Turkishness and because its identity is implicated in multiple international roles, such as NATO ally, EU candidate, and OIC member. Using intertextual analysis, the book extracts competing proposals for Turkey’s identity from a wide array of pop culture and social media sources, interviews, surveys, and archives. It then employs process tracing to demonstrate how elites sharing an Ottoman Islamist understanding of identity counterintuitively used an EU-oriented foreign policy to challenge the institutional grip of pro-Western, secular Republican Nationalism back home, thus clearing the way for an increased presence of Islam domestically and a renewed role in the Middle East. The framework developed closes the identity-foreign policy circle, analytically linking the “inside-out” spillover of national identity debates in foreign policy with changes in the contours of these debates produced by their contestation abroad.
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29

Anderson, Maxwell L. Antiquities. Oxford University Press, 2017. http://dx.doi.org/10.1093/wentk/9780190614928.001.0001.

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The destruction of ancient monuments and artworks by the Taliban in Afghanistan and the Islamic State in Iraq and Syria has shocked observers worldwide. Yet iconoclastic erasures of the past date back at least to the mid-1300s BCE, during the Amarna Period of ancient Egypt’s 18th dynasty. Far more damage to the past has been inflicted by natural disasters, looters, and public works. Art historian Maxwell Anderson’s Antiquities: What Everyone Needs to Know® analyzes continuing threats to our heritage, and offers a balanced account of treaties and laws governing the circulation of objects; the history of collecting antiquities; how forgeries are made and detected; how authentic works are documented, stored, dispersed, and displayed; the politics of sending antiquities back to their countries of origin; and the outlook for an expanded legal market. Anderson provides a summary of challenges ahead, including the future of underwater archaeology, the use of drones, remote sensing, and how invisible markings on antiquities will allow them to be traced. Written in question-and-answer format, the book equips readers with a nuanced understanding of the legal, practical, and moral choices that face us all when confronting antiquities in a museum gallery, shop window, or for sale on the Internet.
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30

Vasalou, Sophia, ed. The Measure of Greatness. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198840688.001.0001.

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Magnanimity is a virtue that has led many lives. Foregrounded early on by Plato as the philosophical virtue par excellence, it became one of the crown jewels in Aristotle’s account of human excellence and was accorded an equally salient place by other ancient thinkers. One of the most distinctive elements of the ancient tradition to filter into the medieval Islamic and Christian worlds, it sparked important intellectual engagements there and went on to carve deep tracks through several later philosophies that inherited from this tradition. Under changing names, under reworked forms, it continued to breathe in the thought of Descartes and Hume, Kant and Nietzsche, and their successors. Its many lives have been joined by important continuities. Yet they have also been fragmented by discontinuities—discontinuities reflecting larger shifts in ethical perspectives and competing answers to questions about the nature of the good life, the moral nature of human beings, and their relationship to the social and natural world they inhabit. They have also been punctuated by moments of controversy in which the greatness of this vision of human greatness has itself been called into doubt. This volume provides a window to the complex trajectory of a virtue whose glitter has at times been as heady as it has been divisive. By exploring the many lives it has lived, we will be in a better position to decide whether and why this is a virtue we might still want to make central to our own ethical lives.
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31

McDonough, Jeffrey K. Teleology. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190845711.001.0001.

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Teleology is the belief that some things happen, or exist, for the sake of other things. It is the belief that, for example, eyes are for seeing and gills are for breathing. It is the belief that people go to the cinema in order to see films and that salmon swim upstream in order to spawn. The core idea of teleology is thus intuitive enough. Nonetheless, difficult questions arise as we dig deeper into the concept. Is teleology intrinsic or extrinsic—that is, is teleology inherent in its subjects or is it imposed on them from the outside? Does teleology necessarily involve intentionality—that is, does teleology necessarily involve a subject’s cognizing some end, goal, or purpose? What is the scope of teleology—is the concept of teleology, for example, applicable to elements and animals, or only to rational beings? Finally, is teleology explanatory? When we say that salmon swim upstream in order to spawn, have we explained why they swim upstream? When we say that eyes are for seeing, have we explained why we have eyes? This volume explores the development of the concept of teleology from ancient times to the present. It begins in the golden age of ancient Greece with Plato and Aristotle, winds its way through Islamic, Latin, and Jewish medieval traditions, passes into treatments by leading figures of the scientific revolution, and European Enlightenment, and finishes with current debates in contemporary philosophy of biology. Chapter discussions of key figures, traditions, and contexts are enlivened and contextualized by a series of intermittent reflections on the implications of teleology in medicine, art, poetry and music.
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32

Jordan, William Chester. The Apple of His Eye. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691190112.001.0001.

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The thirteenth century brought new urgency to Catholic efforts to convert non-Christians, and no Catholic ruler was more dedicated to this undertaking than King Louis IX of France. His military expeditions against Islam are well documented, but there was also a peaceful side to his encounter with the Muslim world, one that has received little attention until now. This book shines new light on the king's program to induce Muslims to voluntarily convert to Christianity and resettle in France. It recovers a forgotten but important episode in the history of the Crusades while providing a rare window into the fraught experiences of the converts themselves. This book transforms our understanding of medieval Christian–Muslim relations by telling the stories of the Muslims who came to France to live as Christians. Under what circumstances did they willingly convert? How successfully did they assimilate into French society? What forms of resistance did they employ? In examining questions like these, the book weaves a richly detailed portrait of a dazzling yet violent age whose lessons still resonate today. Until now, scholars have dismissed historical accounts of the king's peaceful conversion of Muslims as hagiographical and therefore untrustworthy. This book takes these narratives seriously, and uncovers archival evidence to back them up. It brings these findings to life; setting them in the context of the Seventh Crusade and the universalizing Catholic impulse to convert the world.
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