Bibliographies thématiques / Islam – 19th century

Littérature scientifique sur le sujet « Islam – 19th century »

Auteur : Grafiati
Publié le 27 juillet 2024
Mis à jour le 29 juillet 2024

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Articles de revues sur le sujet "Islam – 19th century"

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Mohamed, Mohamed Mosaad Abdelaziz. « The Roots of Political Islam in 19th Century Egypt ». Religions 14, no 2 (8 février 2023) : 232. http://dx.doi.org/10.3390/rel14020232.

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Tracing back political Islam to the French Campaign that invaded Egypt in 1798, the article argues that political Islam emerged and developed from within the folds of the modern nation state in Egypt. The article conceptualizes three historical phases: from 1805 to 1849, 1849 to 1879, and 1879 to the mid-1920s. Each of these phases is centered around a common theme that characterized the discourses, knowledge, and structures of politics, the economy and “Islam”, as they encountered the West, which are, in order, technology, civilization, and ideology. The works of Ḥasan al-ʿAṭṭār will be explored as an example of the first phase, and the works of Rifāʿah al-Ṭahṭāwī will be the example of the second phase, where Islam, as it encounters politics, becomes the foundation of state nationalism. The third phase will start with a transitional period of undifferentiated discourses, but will quickly, after the British occupation in 1882, differentiate into three political Islams: liberal, represented by Muḥammad ʿAbduh and al-Ummah Party; official, represented by ʿAlī Yūsuf and the Reform on the Constitutional Principles Party; and extra-state, radical Islamism, represented by ʿAbd al-ʿAzīz Jāwiš, and the Nationalist Party. The article will explain the national and international political and economic contexts that surrounded and participated in the formations of political Islam in all its varieties. Against the popular academic conviction of rooting Ḥasan al-Bannā’s thought in Muḥammad ʿAbduh’s work, and rooting ʿAbduh in Jamāl al-Afghānī’s movement, this article will explain the rupture and contradictions between Afghānī and ʿAbduh, on the one hand, and the rooting of al-Bannā’s ideology in ʿAbd al-ʿAzīz Jāwīš’s thought, on the other hand.
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Irfan Habib, S. « Reconciling science with Islam in 19th century India ». Contributions to Indian Sociology 34, no 1 (février 2000) : 63–92. http://dx.doi.org/10.1177/006996670003400103.

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Abdullah, Abdullah. « Perkembangan Islam di Arab Saudi ». Jurnal Ilmiah AL-Jauhari : Jurnal Studi Islam dan Interdisipliner 4, no 1 (30 juin 2019) : 152–71. http://dx.doi.org/10.30603/jiaj.v4i1.828.

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This article discusses Saudi Arabia (Hijaz), in the early 19th century until the beginning of the 20th century free from Western colonialism. Unlike other Muslim countries, almost all of them were colonized by the West. As a result, at that time many scholars and residents from various Muslim countries came to the Hejaz, especially Mecca and Medina. Things like this have caused Saudi Arabia as a country that has the development of Islam to be maintained until now. The results of this study indicate that political changes and religious understandings certainly bring changes in other fields of social culture. Moreover, the beginning of the 19th century was a time when the renewal movement in Islam had only just begun to rise. The reform movement in Islam certainly has a certain impact on the Islamic social life in the Hijaz at that time and in Saudi Arabia today.
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Amireh, A. « American Arabesque : Arabs, Islam, and the 19th-Century Imaginary ». Journal of American History 100, no 3 (1 novembre 2013) : 827. http://dx.doi.org/10.1093/jahist/jat442.

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Imaduddin, Muhammad Firdaus. « Peta Perkembangan Wacana Intelektual Islam Nusantara Abad VII-XXI : Sebuah Analisis Historis ». Tamaddun : Jurnal Kebudayaan dan Sastra Islam 21, no 1 (24 juillet 2021) : 39–58. http://dx.doi.org/10.19109/tamaddun.v21i1.8040.

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Basically, the development of Islamic intellectual discourse in the archipelago is can’t be separated from the gradual wave of Islamization by preachers from the outside, either from their status as traders, immigrants, or others. At the beginning of the arrival of Islam in the 7th century, intellectual traditions still seemed to be blurred and reaped the point of progress from around the 13th to the 21st. This article uses the historical method of thought Kuntowijoyo in an effort to explore in-depth studies regarding the dynamics of the flow of Islamic intellectual discourse in the archipelago. From the historical data analysis process, the result shows that the map of the development of the Islamic intellectual discourse in the archipelago can be classified typologically based on the period and the background of the area covering it, including: 1) early Islamic intellectual discourse in the archipelago (Mystic Islam 7th – 17th century ), 2) Islamic intellectual discourse during colonialism (traditional Islam versus modern Islam in the 16th - 19th century), 3) Islamic intellectual discourse in the period of independence (political Islam to cultural Islam in the 19th - 20th century), and 4) discourse Islamic intellectuals in the reform era (Right Islam and Left Islam 20th – 21st centuries).
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Sbaihat, Ahlam. « Khadijah’s Image in 19th Century Orientalism ». Al-Jami'ah : Journal of Islamic Studies 60, no 2 (24 novembre 2022) : 399–426. http://dx.doi.org/10.14421/ajis.2022.602.399-426.

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Khadijah, Prophet Muhammad’s first wife, has remained a victim in Latin and vernacular literature in the West until the 18th century. According to texts in Latin and some vernacular languages written and impacted more by the Church mindset, Muhammad is a manipulator man who used Khadijah to gain wealth and power through marriage. However, this image has changed decisively as a result to the new historical approach of the French Historical Scholar School followed at the beginning of the 19th century. The present study investigates the image of Khadijah in French texts based on the image studies analysis. Particularly, forty-nine French texts published in the 19th century were studied and analyzed. The texts include books, dictionaries, encyclopedias, journals of literature and science. The results show that the image of Khadijah has changed drastically. Khadijah, the rich widow made a major contribution to the founding of the new creed mentality of Islam. Khadijah is no longer the persecuted victim of Muhammad; but an intelligent, wise, supporter and loving wife. Moreover, another analysis of these texts shows that since the 18th century, the characters of Muhammad and Khadijah were used in French fantasia that imitates the Arabian Nights.[Istri pertama Nabi Muhammad, Khadijah, masih diceritakan sebagai obyek penderita dalam literatur bahasa Latin dan Eropa hingga abad 18. Berdasarkan teks-teks latin dan yang dipengaruhi oleh mindset gereja, Muhammad merupakan orang yang memanfaatkan perkawinannya dengan Khadijah untuk meraih kemakmuran dan pengaruh politik. Namun gambaran itu perlahan memudar seiring dengan berkembangnya pendekatan sejarah baru para sejarahwan Prancis dan diikuti oleh sarjana lainnya hingga awal abad 19. Pada tulisan ini akan mengkaji gambaran Khadijah dalam teks-teks berbahasa Prancis. Setidaknya ada 49 tulisan yang akan dibahas dan dianalisis termasuk diantaranya, buku, kamus, ensiklopedia, artikel jurnal sastra dan sains. Kesimpulannya menunjukkan bahwa gambaran tentang Khadijah berubah drastis, dia sebagai janda kaya telah memberikan kontribusi besar dalam meletakkan mentalitas baru umat Islam. Khadijah bukanlah obyek penderita, tapi seorang yang pandai, bijak, pendukung utama dan istri yang mencintai suaminya, Muhammad. Selain itu, karakter Muhammad dan Khadijah hingga abad 18 digunakan sebagai fantasi yang disejajarkan dengan kisah Seribu Satu Malam.]
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Rokhimah, Siti, Ade Saepudin et Rahmat Rahadi. « Sejarah Psikologi Pendidikan Islam dan Dasar Psikologi Pendidikan Islam ». TSAQOFAH 4, no 5 (24 juillet 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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Nurachman, Azhar, et Kasori Mujahid. « Studi Orientalisme Menurut Sejarah dan Tujuan Gerakannya ». AHKAM 2, no 4 (14 décembre 2023) : 866–78. http://dx.doi.org/10.58578/ahkam.v2i4.2310.

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This article will elaborate in detail on Orientalism from a historical perspective. The study of Orientalism is complex, especially concerning the Orient, particularly Islam, and is driven by motives such as religious, scientific, economic, and political issues. The terms "Orientalism" and "Orientalist" emerged in Andalusia (Spain) in the 7th century Hijri or the 14th century AD. They have harmed Islam by submerging Muslims into misleading ideologies, particularly misleading the younger generation by diverting them from their religion through teachings of materialism and secularism. The stages of Orientalism development include Missionaries and anti-Islamic sentiments beginning in the 16th century AD, studies and dissemination in the 17th and 18th centuries, colonialism in the 19th century and the first quarter of the 20th century, and learning and politics in the latter half of the 19th century. The main goal of Orientalism is to uncover and reveal the symbolic meanings of deep-rooted Islamic cultural expressions, with the primary medium being the Arabic language.
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Mujiburrahman, Mujiburrahman. « ISLAM, PEREMPUAN DAN PENDIDIKAN ». Marwah : Jurnal Perempuan, Agama dan Jender 13, no 1 (5 février 2014) : 21. http://dx.doi.org/10.24014/marwah.v13i1.880.

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The article will discuss various viewpoints on the issues affecting women in Islam, and how they influence the views regarding women education. Their views generally can be divided into conservative, progressive and philosophical. All these views, in general, regard that like men, women are obliged to search for knowledge. In Indonesia, since the 19th century, women have already been involved in learning religion. However, for some cultural reasons, in this period, the access for women to modern education was still limited. On the other hand, from the 20th century up to now, like male Muslims, Indonesian female Muslim have more opportunies in education. Moreover, the symbolic-philosophy of complementary relations between male and female can also become an alternative to conservative or liberal philosophy of education
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Jamaluddin, Jamaluddin. « Islam Sasak : Sejarah Sosial Keagamaan Di Lombok (Abad XVI-XIX) ». JURNAL INDO-ISLAMIKA 1, no 1 (20 juillet 2011) : 63–88. http://dx.doi.org/10.15408/idi.v1i1.1487.

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It is predicated that Islam, which penetrated in Lombok, was brought by Muslim merchants in the 15th century. However, according to the local sources, Islam was brought to Lombok by Sunan Prapen from Java, and not in 15th, but in 16th. Islam had been developed within the center of Islamic Kingdoms, established less than two centuries. The kingdoms had become the ruling powers. During the great periods of the Islamic kingdoms, Islam spread out massively and became the official religion of the states. Employing historical approach with three phases: heuristic, analytic or interpretative and historiography, this research discusses the penetration method of Islam in Lombok in 15th century and how it had been developing since its arrival to the 19th century.
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Thèses sur le sujet "Islam – 19th century"

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Munro, Marc Andrew. « Religion and revolution in Egypt ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43921.pdf.

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Guenther, Alan M. « The Ḥadīth in Christian-Muslim discourse in British India, 1857-1888 / ». Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28275.

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In the development of Islam in India in the nineteenth century, the impact of the interaction between modernist Muslims and Christian administrators and missionaries can be seen in the writings of three Evangelical Christians on the role of the H&dotbelow;adith and the responses of Indian Muslims. The writings of Sir William Muir, an administrator in the Indian Civil Service, were characterized by European Orientalist methods of textual criticism coupled with the Evangelicals' rejection of Muh&dotbelow;ammad. In his response, Sir Sayyid Ah&dotbelow;mad Khan, an influential Muslim modernist, supported the traditional perception of the H&dotbelow;adith but also initiated a new critical approach. The writings of Thomas P. Hughes and Edward Sell, missionaries with the Church Missionary Society, tended to portray Islam as bound by this body of traditions, with the rejoinders of Sayyid Amir 'Ali and Chiragh 'Ali presenting an increasing rejection of the religious authority of the H&dotbelow;adith and an impassioned defense of Islam.
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Madhani, Taslim. « Constructions of Muslim identity : women and the education reform movement in colonial India ». Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98555.

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This thesis examines educational reforms initiated by British colonial officials in late nineteenth/early twentieth century India and the responses they ensued from Indian Muslim reformers. Focusing on the "woman question," British colonizers came to the conviction that the best method to "civilize" Indian society was to educate women according to modern Western standards. Muslim reformers sought to resolve the "woman question" for themselves by combining their own ideologies of appropriate female education with Western ones. Muslim reformers were also deeply concerned with the disappearance of Islamic identity owing to colonial educational policies. Reformers placed the responsibility of maintaining Islamic culture on the shoulders of women so as to both resolve the debate over the proper place of women in society and retain a distinct Islamic identity in the changing Indian context. This resolution limited Indian Muslim women's access to education as well as their participation in Indian society at large.
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Woerner-Powell, Tom. « Another road to Damascus : an integrative approach to ʻAbd al-Qādir al-Jazā'irī ». Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669735.

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Chaaya, Saïd. « Dialogues interreligieux, débats intellectuels et franc-maçonnerie dans la province ottomane de Syrie du milieu du XIXe siècle aux années 1920 ». Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5021.

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La franc-maçonnerie apparaît être, dans la seconde moitié du XIXe siècle et au début du XXe, un élément essentiel du développement intellectuel et culturel du Bilâd al-Shâm. Ses membres sont impliqués dans le mouvement de renaissance intellectuelle Nahda, qui profite de l’ère politique nouvelle de l’Empire ottoman ouverte par les tanzimat. Dans ce contexte, les conflits religieux continuent d’agiter une société confessionnalisée, que les francs-maçons entraînent dans la voie du progrès, de la modernité et de la laïcité. Dans la 1e partie de la thèse, on présente la franc-maçonnerie dans sa réalité concrète à Beyrouth et au Mont Liban, prenant pour modèles deux loges, Palestine et Le Liban, mais aussi dans sa dimension spirituelle. Le processus d’intégration de la franc-maçonnerie et d’inculturation dans le milieu arabe est souligné, de même que le rôle que les francs-maçons font jouer à la Société Scientifique Syrienne. L’émir Muhammad Arslan, franc-maçon et réformateur, est présentée en tant qu’exemple d’une Aufklärung arabe. La 2e partie de la thèse montre le dialogue stérile entre francs-maçons et jésuites en Syrie ottomane. Le jugement sur l’entrée des croyants en franc-maçonnerie que porte un savant musulman, est présenté à partir de l’étude du premier manuscrit en arabe qui en traite. La thèse fait appel à divers témoignages publiés de contemporains, mais aussi à des manuscrits conservés dans des archives publiques et privées. Plusieurs d’entre eux sont utilisés pour la première fois, tel le plus ancien rituel maçonnique en langue arabe, le règlement intérieur de la première loge de Beyrouth ou les statuts inédits de la Société Scientifique Syrienne fondée par les francs-maçons. La recherche conduit ainsi à relever de quelle manière la franc-maçonnerie au cœur de débats, a proposé un modèle de société qui apparaît davantage méta-religieux qu’areligieux ou antireligieux. Cette société est celle où peut vivre désaliéné quiconque aspire au progrès et à la modernité
Freemasonry appears to be in the second half of the 19th and early 20th centuries, an essential part of the cultural development of Bilâd al-Shâm. Its members were involved in the intellectual movement revival "Nahda", which itself has been able to take advantage of the new political era of the Ottoman Empire opened by the Tanzimat. Religious conflicts continued to wave a confessional society. The Freemasons led it in the path of progress, modernity and secularism. In the 1st part of the thesis, we present Freemasonry in its concrete reality in Beirut and Mount Lebanon, through two lodges, Palestine and Le Liban, but also in its spiritual dimension. The integration and the Arabization process is emphasized by Freemasonry through the use of the ritual, and in the role that Freemasons played in the constitution of the Syrian Scientific Society in Beirut. A personality of rare diplomacy and knowledge, Emir Muhammad Arslan, Freemason and reformer, is presented as an example of an Arab intellectual. The 2nd part shows the fruitless dialogue between the Freemasons and the Jesuits in Ottoman Syria. The case of the Wandering Jew is an emblematic episode in the struggle for secularism led by Freemasons. Also we present the 1st manuscript written in Arabic in the Ottoman Empire by a Muslim scholar. The thesis uses various published testimonies of contemporaries, but is also based on manuscripts kept in public and private archives. Some of them, which have never been used so far, such as the oldest Masonic ritual in Arabic, provide a new light on the beginning of Freemasonry in Beirut and on its impact in the history of Ottoman Syria. The research concludes how Freemasonry at the heart of debates, was able to propose a new model of society that seems more meta-religious than non-religious or anti-religious. This is the new society, in which every human being is able to yearn for freedom and aspire to progress and modernity
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Cressey, Michael. « The identification of early lead mining : environmental, archaeological and historical perspectives from Islay, Inner Hebrides, Scotland ». Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/33319.

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This thesis investigates whether lead mining can be detected using palaeoenvironmental data recovered from freshwater loch and marsh sediment. Using radiometric time-frames and geochernical analyses the environmental impact of 18th and 19th century mining on Islay, Inner Hebrides, Scotland, has been investigated. The model of known mining events thus produced has been used to assess previously unrecorded (early) lead mining activity. Previous mining in the area is suggested by 18th century accounts that record the presence of 1,000 "early" workings scattered over the north-east limestone region. While there is little to support the often repeated assertion that lead mining dates back to the Norse Period (circa lOll th centuries) it is clear that it may well have been an established industry prior to the time of the first historical records in the 16th century. In order to use a palaeoenvironmental approach to the question of mining history and its impact, the strategy has been to use integrated loch and catclunent units of study. The areas considered are; Loch Finlaggan, Loch Lossit, Loch Bharradail and a control site at Loch Leathann. Soil and sediment geochemical mapping has been used to assess the distribution of lead, zinc and copper within the catchments. Environmental pathways have been identified and influx of lead, zinc and copper to the loch sediment has been detennined through the analyses of cores from each loch basin. Archaeological fieldsurvey and the re-examination of the results from mineral prospecting data across the study region provides new evidence on the geographical extent and contaminatory effects of leadmining in this area. This study shows how the effect of lead mining can be identified in the palaeoenvironrnental record from circa 1367 AD onwards, so mining in Islay does indeed predate the earliest known archaeological and historical records.
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Nadal, Mut Apol·lònia. « Mallorquins, menorquins i eivissencs a les Exposicions internacionals, nacionals i locals (1827-1929) ». Doctoral thesis, Universitat de les Illes Balears, 2015. http://hdl.handle.net/10803/369308.

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L'estudi analitza la participació dels empresaris balears i altres agents socials en un conjunt d’exposicions celebrades entre 1827 i 1929, etapa en què les mostres, tant les de caràcter internacional com les d’àmbit estatal i local, despertaren un gran interès. A les Illes Balears es compartia l’interès en el fenomen expositiu, fet que és palès tant en la celebració de mostres pròpies com en la participació, amb més o menys concurrència, a les de fora. L’activitat s’ha d’atribuir en gran part a la tasca d'institucions i de persones que la impulsaren: la Societat Econòmica Mallorquina d’Amics del País, la Diputació, l’Institut Balear i alguns professors (Pere Josep Tries, Francesc Manuel de los Herreros, Pere Estelrich), els Ajuntaments de Palma, de Sóller i de Manacor que organitzaren diferents mostres, o la Cambra de comerç que organitzà la Regional de 1910, endemés de gent com Joan Baptista Ensenyat, Benet Pons, Ricard Roca, els germans Amer Servera de Manacor, o l'eivissenc Bartomeu de Rosselló. En tot cas va ser fonamental el rerefons econòmic, social i cultural illenc, que permetia donar amb escreix expositors, persones que enviaren el producte de les seves activitats professionals o artístiques. El conjunt de les 47 exposicions estudiades presenta una etapa inicial, de baixa participació, seguida per una de central, amb forta concurrència de mallorquins, menorquins i eivissencs i una tercera, de signe contradictori, amb baixa participació a les universals i internacionals, i amb interès, però, per les celebrades a Mallorca. Pel que fa a les universals, la fase ascendent és palesa a partir de la de Londres de 1862 fins a la de Xicago de 1893, per entrar en una fase descendent des de la de París del 1900. Les mostres constaten el reconeixement internacional de determinats productes illencs. Inicialment el reberen sobretot els productes agraris (blats, mongetes, oli d’oliva), però a partir de la Universal de Viena del 1873 es guardonaren també els productes industrials, primer els alimentaris com conserves, vins i licors i, més endavant, d’altres com calçat i teixits. D'altra banda els brodats fets per dones mallorquines reberen guardons ja des de l’Exposició de Londres de 1851. Les especialitats vénen diferenciades per illes: Eivissa hi enviava sal, productes agrícoles (blat, ametlles, garroves, cotó, etc.), i, sobretot a les locals, també alguns d'industrials com productes químics, minerals, i licors. Formentera hi fou representada escadusserament, en alguna de les celebrades a Mallorca Menorca, a les exposicions confirma la diversificació de la seva economia; tant amb productes agraris (blat, ametlles, garroves, lli i cotó, moniatos i llegums) com industrials (nàutics, tèxtils, alimentaris, calçat, i, ja més avançada l’etapa, moneders i aparells elèctrics i motors). És a Mallorca on trobam major varietat de productes, tant agrícoles com industrials, distribuïts per comarques. L’aproximació als expositors de les Illes, dóna indicis de l'evolució tant del sector agrari com del sector industrial. S’han focalitzat els expositors que presentaven uns dels productes més destacats en l'economia illenca, ben presents i premiats, d'una banda els expositors d'oli d’oliva i d'ametlles, i de l'altra, els de conserves i de calçat, branques força desenvolupades tant a Mallorca com Menorca. Una panoràmica dels expositors en permet l'adscripció als diferents grups socials: inicialment membres de la noblesa, però sobretot d'una burgesia emprenedora i culta que exercia un paper destacat tant en l’aspecte econòmic com en el polític i cultural. S'hi identifica també una petita burgesia industrial de diferents municipis així com, sobretot a les mostres de començaments del segle XX, d'un grup nombrós de nous propietaris que exposaven diferents productes del camp.
The study analyses the participation of the Balearic Islands in a series of exhibitions held between 1827 and 1929, a period in which such exhibitions aroused great interest at an international, national and local level. The Balearics shared this interest, as was evident in their participation both locally and abroad. This endeavour was spurred by institutions and individuals as well as the economic, social and cultural climate and led to the many contributions from manufacturers and artists. The series of 47 exhibitions studied show low participation at first, followed by a middle phase of strong participation and a third phase with low participation in the international exhibitions but high in those held in Mallorca. As for the international ones, interest reached its highest point between the London Exhibition in 1862 and that in Chicago in 1893 and its lowest after the Paris Exhibition in 1900. International recognition of Balearic products was first mainly in the agricultural sphere. However, after the Vienna Exhibition in 1873 it extended to industrial goods, firstly food products such as preserves, wine, liqueurs and later, others such as footwear and textiles. In contrast, Mallorcan embroidery had been winning awards since the London Exhibition in 1851. Closer study of those who were exhibiting gives a good indication of the development of both the agricultural and industrial sectors. Those focused on were presenting some of the most important products in the Balearic economy, on the one hand olive oil and almonds and on the other, preserves and footwear. An overall view of the exhibitors enables us to identify different social groups. There were initially some members of the nobility but above all the entrepreneurial bourgeoisie, who played an outstanding role not only in the economy but also in politics and culture. There were also smaller manufacturers from the different municipalities and, especially at the beginning of the 20th century, a large group of new landowners exhibiting farm products.
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Toffah, Tariq. « The shaping and picturing of the `Cape' and the `other(s)' : representation of the colony, its indigenous inhabitants and Islam during the Dutch and British colonial periods at the Cape (17th-19th centuries) ». Thesis, 2014.

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Th e Dutch (VOC) trading empire of the seventeenth and eighteenth centuries brought with it to South Africa not only the world of powerful merchant capitalism, but it would also construct a new imaginative geography and order of the land to that which had been known by its ancient inhabitants, wherein the very idea of the land would be rewritten. Many aspects of this new geography would be refl ected in representation during VOC rule in the Cape colony, in its maps, pictures and drawings. Within this picturing of the land, the rival indigenous presence as well as the colony’s non-settlers inhabitants—both of whom formed colonial ‘others’—would also be depicted; although typically this visibility would be carefully measured and managed in complex ways in both offi cial and popular artistic representation. While offi cial colonial and apartheid archives in South Africa lack suffi cient, meaningful representation of marginalised groups such as blacks, slaves, Muslims, and indigenous people, the visual sources wherein such groups are depicted constitute another source of archive which has still only begun to be explored comparatively and as a body of images. Th rough visual sources, the study analyses fi rstly the discursive, imaginative, and physical appropriation of landscape as represented in Dutch and British colonial-period maps and pictures in the seventeenth to nineteenth centuries. Secondly it explores the representation of colonial ‘others’ who are depicted therein, and to what extent it may be possible to recover some aspects of marginalised narratives and spatial practices. Islam at the Cape, whose history dates back to the very beginning of European settlement but which was offi cially proscribed for the most of the colonial period, also forms an important component of the study, as a case study of such ‘liminal’ narratives and landscapes.
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Livres sur le sujet "Islam – 19th century"

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translator, Lohja Edin Q., et Ademovi Ornela editor, dir. Tafsir doctrines in Balkans : Albanian lands during the contemporary period (19th & 20th century). [Qatar?] : [publisher not identified], 2018.

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Kūmī, Sāmī ʻAbd al-ʻAzīz. al- Ṣiḥāfah al-Islāmīyah fī Miṣr fī al-qarn al-tāsiʻ ʻashar. al-Manṣūrah : Dār al-Wafāʾ lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 1992.

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Roman, Loimeier, et Seesemann Rüdiger, dir. The global worlds of the Swahili : Interfaces of Islam, identity and space in 19th and 20th-century East Africa. Berlin : Lit, 2006.

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Atwill, David G. The Chinese sultanate : Islam, ethnicity, and the Panthay Rebellion in southwest China, 1856-1873. Stanford, CA : Stanford University Press, 2006.

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Dolcini, Donatella. India in the Islamic era and Southeast Asia (8th to 19th century). Austin, Tex : Raintree Steck-Vaughn, 1997.

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Guenther, Alan M. Controversy as a necessary evil ? : Perspective on missions to Muslims in India in the late 19th century. Cambridge : Currents in World Christianity Project, 1998.

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Mardin, Şerif. Religion, society, and modernity in Turkey. Syracuse, N.Y : Syracuse University Press, 2003.

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1938-, Robinson David, Triaud Jean-Louis et Lydon Ghislaine, dir. Le temps des marabouts : Itinéraires et stratégies islamiques en Afrique occidentale française v.1880-1960. Paris : Karthala, 1997.

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Franssen, Élise. Authors as Readers in the Mamlūk Period and Beyond. Venice : Fondazione Università Ca’ Foscari, 2022. http://dx.doi.org/10.30687/978-88-6969-560-5.

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Authors read and they use their readings within their writing process. Scrutinizing authors’ readings provides information on their tastes, working subjects at a given period, methodology, and scholarly milieu. It also brings a lot to intellectual history, highlighting the texts and manuscripts circulating in a certain context. Eight contributions investigating the readings of as many authors, from different points of view, are gathered here. The studied authors are mainly from pre-modern Islam – al-Qādī al-Fāḍil, Ibn Taymiyya, al-Ṣafadī, al-Subkī, al-Maqrīzī – with three exceptions: an incursion into the Ottoman 19th century – Esʿad Efendi –, a detour by the French court of Charles V – Evrart de Conty –, and a preface about Greek Antiquity – Philodème de Gadara.
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Robert Louis Stevenson. La isla del tesoro. León, Spain : Everest, 1999.

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Chapitres de livres sur le sujet "Islam – 19th century"

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Surdam, David George. « Islam and Business Ethics ». Dans Business Ethics from Antiquity to the 19th Century, 157–79. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37165-4_8.

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Raja, M. Waseem. « Drawing Parallel with 19th Century Muslim Movements in India with Reform Movements Across Muslim Weltanschauung : An Analysis of Syed Ahmad's Work ». Dans Islam in India, 165–90. London : Routledge, 2023. http://dx.doi.org/10.4324/9781003400202-12.

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« Islam and Norway in the 19th century ». Dans Christian-Muslim Relations. A Bibliographical History Volume 17. Britain, the Netherlands and Scandinavia (1800-1914), 65–77. BRILL, 2020. http://dx.doi.org/10.1163/9789004442399_007.

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Ridgeon, Lloyd. « ʿAjam Sufis and Shiʿi Spirituality in 19th-Century Iran ». Dans Shiʿi Islam and Sufism. I.B. Tauris, 2020. http://dx.doi.org/10.5040/9780755602285.ch-010.

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« Idjtihad and Taqlid in 18th- and 19th-Century Islam ». Dans Shariʿa, Justice and Legal Order, 428–40. BRILL, 2020. http://dx.doi.org/10.1163/9789004420625_024.

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Mirdamadi, Yaser, et Mehrdad Arabestani. « Two Khāksār Treatises of the 19th Century : The Fourteen Families (Chahārdah khānawādah) ». Dans Shiʿi Islam and Sufism. I.B. Tauris, 2020. http://dx.doi.org/10.5040/9780755602285.ch-011.

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« The Background : 19th Century Political, Educational, Legal and Religious Developments ». Dans Defining Islam for the Egyptian State, 36–79. BRILL, 1997. http://dx.doi.org/10.1163/9789004450608_005.

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« Keeping the Faith : Islam and West African Art History in the Nineteenth Century ». Dans Islamic Art in the 19th Century, 191–229. BRILL, 2006. http://dx.doi.org/10.1163/9789047417279_012.

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Messaoudi, Alain. « Introduction : Perceptions of Islam in France during the 19th century ». Dans Christian-Muslim Relations. A Bibliographical History Volume 21. South-western Europe (1800-1914), 3–17. BRILL, 2023. http://dx.doi.org/10.1163/9789004547568_002.

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« CONCLUSION : Islam and the State in the Nineteenth Century ». Dans Studies on Islam and the Ottoman Empire in the 19th Century (1826 - 1876), 181–88. Piscataway, NJ, USA : Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229931-013.

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Actes de conférences sur le sujet "Islam – 19th century"

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Ardiyanti, G., et T. Christomy. « The Encounter of Islam and Javanese in Sultan Ngarum, a 19th Century Manuscript ». Dans Proceedings of the Third International Seminar on Recent Language, Literature, and Local Culture Studies, BASA, 20-21 September 2019, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.20-9-2019.2296700.

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Noor, Yusliani. « The Mobility of Bakumpai Ethnics Along Barito River in the Perspective of Trade and Spread of Islam (From 15th To 19th Century) ». Dans 1st International Conference on Social Sciences Education - "Multicultural Transformation in Education, Social Sciences and Wetland Environment" (ICSSE 2017). Paris, France : Atlantis Press, 2018. http://dx.doi.org/10.2991/icsse-17.2018.78.

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Mithans, Gašper. « Conversions in interwar Slovenia and the question of (dis)loyalty ». Dans International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_01.

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Conversions, particularly those deemed as apostasies, were scrutinized by the dominant majority religions and often characterized as “aberrant” phenomena posing threats to national unity. This discourse had also spread to politics and manifested itself in oppressive measures, particularly against proselytization by religious minorities, and fuelled mistrust of converts within religious communities. However, the rhetoric of national/ethnic loyalty was also exploited by the propaganda of liberal politicians who favoured conversions from Catholicism to Serbian Orthodoxy as a means of adopting an imagined Yugoslav national identity. Similarly, some Slovenian Catholics from the border region of Venezia Giulia (slo. Julijska Krajina), annexed by Italy in 1920, turned to Orthodoxy to protest against the Holy See’s perceived indifference to the fascist policy of forced assimilation, which culminated in the forced resignation of bishops who sympathized with the Slovenian and Croatian minorities. The main ideologue of Slovenian political Catholicism, Anton Mahnič, claimed in the late 19th century that “only a convinced Catholic can be a true Slovenian”, thus marginalizing followers of non-Catholic religions, liberals and non-religious alike. Conversely, the Lutherans of the German minority on Slovenian territory contended that “to be a German means to be a Lutheran” and actively recruited German Catholics to strengthen their ranks and consolidate themselves as a singular national and religious entity. Another facet of the perceived foreignness of faiths other than Roman Catholicism among Slovenians is reflected in reconversions to Catholicism. While Catholic critics viewed “apostates” who left Catholicism as unsatisfactory adherents who would not necessarily become exemplary members of their newly adopted religion, Orthodox priests claimed that many Slovenian converts were not truly dedicated to the cause, only reluctantly embracing Orthodox customs and remaining Catholics “at heart”. This entrenched view emphasizes the inhospitable environment surrounding the exercise of a religious choice. In addition, compounded by pragmatic conversions of Catholics to Serbian Orthodoxy and Islam, which often lacked sincere commitment or integration into the newfound faith.
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MAȚOI, Ecaterina. « TEHREEK-E-LABBAIK PAKISTAN (TLP) : A RISING EXTREMIST FORCE, OR JUST THE TIP OFA LARGER RADICALISED ICEBERG IN THE AFPAK REGION ? » Dans SCIENTIFIC RESEARCH AND EDUCATION IN THE AIR FORCE. Publishing House of “Henri Coanda” Air Force Academy, 2022. http://dx.doi.org/10.19062/2247-3173.2021.22.26.

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As if Afghanistan’s recent takeover by the Taliban was not a sufficiently significant development in the AfPak region, reports indicate that Pakistan’s largest sect, the Barelvi, becomes increasingly militant and aggressive by the day. Since another important movement for the history of Pakistan - the Deobandi - has generally dominated the violence scene in Pakistan starting with the Soviet invasion of Afghanistan, this trend within the Barelvis is a rather new one, and deserves extensive attention keeping in mind the recent regional developments. Taking a brief look at the history of the region to identify possible causes that may underlie the radicalization of the Tehreek-e-Labbaik Pakistan group, it is noticeable that emergence of Barelvi and Deobandi sects in the first part of 19th century was part of a larger movement to revive Islam in the Northern part of India, but in different manners: while the Deobandi kept close to the Hanafi Sunni teachings in a strictly manner, the Barelvi sect – developed itself mostly on a Sufi legacy, as part of a larger Folk Islam inherited from the Mughal Empire, despite being itself affiliated with the Hanafi school. The differences between the two movements became critical from a political, security and social point of view, especially after the division of British India in 1947, into two states: a Muslim one – present day Pakistan, and a Hindu one - present day India, of which, the first, became the state entity that encompassed both Hanafi revivalist movements, Deobandi and Barelvi. Therefore, this research is aiming to analyse the history of Barelvi movement starting with the British Raj, the way in which Pakistan was established as a state and the problems that arose with the partition of the former British colony, the very Islamic essence of the new established state, and the potential for destabilization of Barelvi organisations in an already prone to conflict area. Consequently, the current research aims to identify the patterns of latest developments in Pakistan, their historical roots and causes, main actors active in religious, political and military fields in this important state-actor from the AfPak region, in order to project Barelvi recent in a defined environment, mainly by using a historical approach.
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Zunno, Antonio. « La fortezza e il suo giardino : uno sguardo dal mare ». Dans FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia : Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11368.

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The fortress and its garden: a view from the seaThe Fortress was built from 1554, on the ruins of an ancient convent, at the behest of Philip of Austria, and it was completed in about 55 years under the direction of Giulio Cesare Falco, knight of the Order of Malta and Captain General against the Turks. The maine structure, called Forte a Mare, was joined with the Opera a Corno, a mighty rampart with the function of enclosure of the intermediate island, separated from the other island in 1598 by the construction of the Angevin canal: here were arranged the lodgings of the troops and garrisons. Castello and Forte, were named by the Spaniards Isla Fortalera que abre el Puerto Grande, because of its particular position to protect the port. The complex was entrusted to the Germans in 1715, then conquered by the French Revolutionaries and, in 1815, re-annexed to the Kingdom of Naples and destined to lazaretto. A period of decline follows until the end of the 19th century when Brindisi became a first class naval base and the fort became a garrison of the Royal Navy, destined, during the Great War, to recover torpedoes and detonators The recovery of the complex, starting in the 1980s, allowed the conservation of the structures but was never included in a real valorisation program. With this intervention in progress, a first visit is expected through the visit from the walkways through a circular route from the Castle to the whole Opera in Corno: the itinerary will allow you to retrace the history of the Fortress and enjoy a unique view from the high towards the sea, also through the passage in a curtain of Mediterranean scrub that has colonized the walls over the centuries, creating a veritable hanging garden on the sea. The aim is to lead the visitor to the rediscovery a forgotten place that is closely connected to the coastal landscape, for which it is a privileged point of view also in relation to the city and the port.
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