Gotowe bibliografie tematyczne / Islam and literature – history

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Gotowa bibliografia na temat „Islam and literature – history”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Islam and literature – history"

Batunsky, Mark. "Russian Missionary Literature on Islam". Zeitschrift für Religions- und Geistesgeschichte 39, nr 3 (1987): 253–66. http://dx.doi.org/10.1163/157007387x00219.

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de Moraes Farias, Paulo Fernando, i Kenneth W. Harrow. "Faces of Islam in African Literature". Journal of Religion in Africa 22, nr 4 (listopad 1992): 367. http://dx.doi.org/10.2307/1581241.

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Yaacob, Adli. "THE CONCEPT OF ISLAMIC LITERATURE ACCORDING TO ISMAIL FARUQI". International Journal of Modern Education 4, nr 12 (31.03.2022): 59–77. http://dx.doi.org/10.35631/ijmoe.412006.

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This study is related to the concept of Islamic Literature conceived by Prof Ismail al-Faruqi. In this concept al-Faruqi emphasizes some important questions that need to be understood by Muslims; firstly Muslims need to look at their history, that is, the history of literature and correspondence from the writers of the past. Then he stressed that today's writers if they want to produce quality works must imitate the authentic Qurānic art. Next, al-Faruqi mentioned that the field of literature today is weak because Islamic writers are influenced by the west. The fact is that the west has lost its spiritual value because of its acceptance to secularism. If Islamic writers were to follow the west then we would become weak like them. Al-Faruqi mentions several Islamic figures who were influenced by the west. He then responded to Granebaum's accusation of blaming the teachings of Islam on the backwardness of Muslims in the field of art and literature. For al-Faruqi, the basis in producing literary art in Islam is ‘Tawḥīd’.

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Rusniati, Rusniati. "MASUKNYA ISLAM DI SPANYOL (Studi Naskah Sejarah Islam)". Al-Din: Jurnal Dakwah dan Sosial Keagamaan 4, nr 1 (31.12.2019): 108–19. http://dx.doi.org/10.35673/ajdsk.v5i2.591.

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AbstractThe history of Islam in the hemisphere has long been evidence of Islam's triumph in this hemisphere. One of them in Spain. Spain is a country that was once conquered by Islam to develop the religion of Islam in the country. When Islam entered Spain, this country experienced many rapid civilizations both from Islamic culture and education, because Spain was supported by a fertile country with high economic income. thus producing great thinkers. Spain experienced rapid development and Islamic culture and education which began with studying religious and literary sciences, then increased by studying the sciences of reason. The history of the triumph of Islam in Spain needs to be examined early in its emergence. Therefore, this study explores the history of the entry of Islam in Spain. This research is a qualitative research that describes all data found through a library approach. Literature approach is used to collect various literatures and previous documents related to the object of research. This research does not determine a location as a place of research because the study tends to be on text texts. At this stage, activities are carried out in the form of processing data obtained from documents, which will then be compiled into a study. The results of the analysis are outlined in the form of a descriptive research report. The results of the study show that the origins of the entry of Islam in Spain were inseparable from the success of Tariq ibn Ziyad's defeat of the king Roderick, so this victory became the main capital for Tariq ibn Ziyad and his forces to conquer important cities in Spain.Keywords: Islam, Spain, Cordova, Islamic History.

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Abdullah, Abdul Karim. "Educational Role of Literature in Islam". ICR Journal 6, nr 3 (15.07.2015): 337–52. http://dx.doi.org/10.52282/icr.v6i3.315.

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This paper argues that literature - story telling in particular - can be an effective way of teaching ethics. Exposing readers to good role models can help impart ethical values. The Qur’an itself uses story-telling to convey many of its ethical principles. Literature can serve as a powerful instrument in the cause of civilisational renewal, not only by promoting a culture of learning and literacy, but also by contributing to the development and strengthening of moral integrity.

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Ugli, Raimov Mamasoat Safar. "THEORY OF RESEARCH ON THE HISTORY OF TERMIZ". Current Research Journal of History 5, nr 5 (1.05.2024): 21–24. http://dx.doi.org/10.37547/history-crjh-05-05-04.

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In this article, information related to the encyclopedia of Islam in the Western literature, the migration of the population, and the existing problems at the level of social life and its social aspects are scientifically analyzed.

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Tarigan, Mardinal, Ahmad Ardhi Mauluddin Sitorus i Lydia Amelia. "Sejarah Peradaban Islam Sebagai Ilmu Pengetahuan". Indo-MathEdu Intellectuals Journal 4, nr 3 (27.12.2023): 2843–52. http://dx.doi.org/10.54373/imeij.v4i3.640.

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History encompasses the journey of human life in shaping the development of the world throughout time. Each history holds meaning and value, allowing humans to create their own history, and history, in turn, shapes humanity. Using history as a living material generates various analyses in the cultural atmosphere of that historical period. History repeats itself, bringing back old and similar events. History holds significance and provides meaning, wherein humans are like a world spinning around themselves. This research is a literature review or library research with a literature review of books, journals, and notes. The researcher solely relies on literary sources, engaging in activities such as reading, note-taking, and processing research materials. The result of this research is about the history of Islamic civilization as a field of knowledge. Knowledge rapidly flourished during the Abbasid Caliphate. This knowledge is divided into two categories: naqli (textual) and aqli (rational) sciences

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Eastman, Carol M., i Kenneth W. Harrow. "Faces of Islam in African Literature". International Journal of African Historical Studies 25, nr 2 (1992): 432. http://dx.doi.org/10.2307/219412.

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Conteh-Morgan, John, i Kenneth Harrow. "Faces of Islam in African Literature". Canadian Journal of African Studies / Revue Canadienne des Études Africaines 28, nr 1 (1994): 161. http://dx.doi.org/10.2307/485853.

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Firdaus, Ahmad, Jahida Azzahra i Risnawati Risnawati. "Historitas Studi Islam". TASAMUH: Jurnal Studi Islam 14, nr 2 (10.10.2022): 188–98. http://dx.doi.org/10.47945/tasamuh.v14i2.689.

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Islam is a religion that has complex dimensions. It can be seen and understood from various points of view, phenomena, and also scientific disciplines. The study of Islam is not only related to issues of divinity or faith, but also includes the history of Islamic culture. If Islam is viewed from a normative perspective, Islam is a religion that can apply to the analytical and critical scientific paradigm. Meanwhile, if viewed from a historical perspective, Islam can be said to be a scientific discipline, because it is practiced by humans and grows and develops in human life, so that it can be called an Islamic science, where the scope of the discussion also looks at the social system and cultural phenomena. The purpose of this study is to find out and explain the meaning of the history of Islamic studies and the relationship between normativity and the history of Islamic studies. The research method is categorized in the type of library or literature study research, whether in the form of books, journals, and previous studies. So history or history is a science in which various events are discussed by taking into account the elements of place, time, object, background, and the actors of the event. Thus, normative and historical are closely related and cannot be separated because normative contains issues of divinity while historical contains historical values originating from the Qur'an and hadith.

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Rozprawy doktorskie na temat "Islam and literature – history"

Holladay, Zachary. "Poetry and Ritual: The Physical Expression of Homoerotic Imagery in sama". [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002564.

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Vehapi, Flamur. "Conflict Resolution in Islam: Document Review of the Early Sources". PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1446.

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Islam is the world's fastest growing religion. It is known to have an abundant and very rich amount of knowledge found in the Qur'an and the teachings of Prophet Muhammad, and as such, this religion has tremendously contributed not only to Muslim societies but also to the West. One aspect of this contribution explicated in this thesis is its contribution to the field of Conflict Resolution. The primary purpose of this study is to unearth the tradition of peace and conflict resolution that comes out of the religion of Islam, which is unknown to many Muslims today. In this study, existing literature in the field is examined, and a qualitative exploration is carried out, in order to formulate a better understanding of the dynamics of the Qur'an, hadith and other documents of Islam, as they relate to peace and conflict resolution. Utilizing a mixed methods approach, data collected for this study came from two sources: the existing literature regarding Islam and conflict resolution and the participants (Imams and religious scholars of Islam) interviewed through a questionnaire. To begin with, the thesis introduces the fundamentals of Islam and major concepts of the faith. It proceeds with Qur'anic and hadith injunctions on peace and conflict, and how those divine revelations as believed by Muslims, were applied by Prophet Muhammad and his early followers. This work is concluded with the opinions and interpretations of the scholars regarding the original question of this study and the matters discussed in the literature review. The thesis deals with the teachings of the Qur'an and only investigates and analyzes historical events from the lifetime of Prophet Muhammad and the early caliphate of Islam. In the process, to further explore the concept of conflict resolution in Islam, interpretations of Muslim scholars and imams are included in this document review of the sacred texts of Islam. Some questions addressed in this research are, how might this knowledge be valuable to Muslims today in these times of great turmoil involving the Muslim world after September 11? Where do the primary sources of Islam, the Quran and the hadith, stand as far as peace and conflict are concerned? And most importantly, what does Islam have to teach about conflict resolution?

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Busic, Jason David. "Saving the Lost Sheep: Mission and Culture in Pedro Guerra de Lorca’s Catecheses mystagogicae pro aduenis ex secta Mahometana: Ad Parochos, et Potestates (1586)". The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1245900378.

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Chatrath, Nick. "Tradition and innovation in the Mamluk period : the anti-bid‘a literature of Ibn al-Ḥājj (d. 737/1336) and Ibn al-Naḥḥās (d. 814/1411)". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:feda45d1-c656-4d7c-aa27-9846c788c375.

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This study seeks to contribute to a growing discussion about Islamic intellectual endeavours in the Middle Periods, providing new evidence from the genre of anti-innovation tracts (anti-bid‘a tracts) that has hitherto received relatively little modern scholarly attention. Specifically, this thesis examines tradition and innovation in Islam during the Mamluk period (648/1250 – 922/1517) through the lens of two jurists and their anti-innovation tracts. Ibn al-Ḥājj (d. 737/1336) was a Mālikī from North Africa who wrote Madkhal al-shar‘ al-sharīf. Ibn al-Naḥḥās (d. 814/1411), by contrast, was a Shāfi‘ī (and former Ḥanafī) from Damascus, who wrote a tract contained within his Tanbīh al-ghāfilīn, a work concerned with the duty of commanding right and forbidding wrong, and with naming and briefly discussing various sins and innovations. Ibn al-Ḥājj’s and Ibn al-Naḥḥās’ anti-innovation tracts are studied here for the first time in their own right, together with English translations of representative passages of their work that allow the reader to gain a direct impression of them. In addition to this, this thesis makes three unique arguments. First, anti-innovation tracts should be read as prescriptive yet flexible examples of furū‘. Second, the authors of the tracts investigated here, Ibn al-Ḥājj and Ibn al-Naḥḥās, were both ‘outsiders’ to Mamluk Egypt, who used this genre to define and regulate correct Muslim practices, in less formal ways that were both new and continuous with earlier thinking. Ibn al-Ḥājj’s programme - urging fledgling scholars, in almost encyclopaedic fashion, to know about and teach against innovative practices - was more important for him than addressing the topics of intention and innovation that feature in the full title of his work. Ibn al-Naḥḥās is an interestingly obscure figure. In an abbreviated and direct style, he urged non-specialists in Mamluk lands to censure innovations, and even to prevent them. Third, Ibn al-Ḥājj and Ibn al-Naḥḥās conceived of loyalty to their legal school in ways that require us to expand the terms of modern scholarly debates about such loyalty. This study contributes to the relatively recent, and fast-growing, literature on the Mamluk period in general, and its legal literature in particular. It supports a recent perspective on the Mamluk period, by illustrating the continuity and evolution of legal thinking during this period, which is both predicated upon, and differs substantially from, earlier periods of Islamic history. and deserves study in its own right.

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Saidi, Mustapha. "Ibn Arabi's Sufi and poetic experiences (through his collection of mystical poems Tarjuman al-Ashwaq)". Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2270_1183723387.

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This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the "
unity of being"
(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.

In the analytical study I explore the poems "
Tarjuman al Ashwaq"
of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine "
the unity of being."

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Temsamani, Hafsa. "Par-delà le féminisme, le féminisme musulman? le cas de l'écriture-femmes en Arabie Saoudite, 1958-2008". Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209634.

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Lorsqu’on s’interroge sur l’essor du mouvement féministe dans les pays musulmans, d’autres questions, lancinantes, se font jour. Car l’enjeu culturel, sur fond religieux, d’un islam souvent imbriqué dans la vie politique elle-même, interpelle les féministes et les penseurs de tout l’Occident. En effet, contrairement à ce qui se passe au sein de la civilisation occidentale où généralement s’est transmise une idée de la laïcité bien précise, il n’en ira guère de même dans les pays à prédominance musulmane. Dans ces contrées, la problématique féministe différera sensiblement de celle en vigueur dans les pays occidentaux. Pour les nations soumises à la loi de la charia, le champ d’action du mouvement féministe visera avant tout à libérer les femmes d’une emprise patriarcale qui se réfèrera le plus souvent à de libres interprétations des textes sacrés pour exiger de leur part une soumission absolue.

Dans les études sur le féminisme et le genre, l’Arabie Saoudite, il est vrai, constitue « une énigme ». Et c’est précisément ce qui nous a incité à explorer cet univers « voilé » dont nous allons, au gré de notre étude, tenter de « dévoiler » un tant soit peu le mystère.

Nous avons entrepris dans ce but une recherche approfondie à propos de l’écriture-femmes saoudienne romanesque depuis son essor en 1958 jusqu’à 2008. Ce sont donc cinquante années d’écriture-femmes saoudienne sur lesquelles nous nous pencherons au cours de notre étude. Le lecteur l’aura compris :le fil conducteur de notre recherche reposera sur l’écriture en tant que vecteur de prise de conscience féministe.

En définitive, ce travail se composera donc de trois grandes parties, chacune subdivisée en chapitres. Dans la première partie, nous développerons la question du féminisme en rapport avec l’islam. Le premier chapitre exposera le féminisme et le genre en tant qu’approche méthodologique des discours et des arguments féministes. Le deuxième chapitre traitera de la question de l’islam et de la laïcité. En effet, pour la plupart des pays musulmans, l’islam est une religion d’Etat. La charia est la source principale du droit, voire exclusive dans certains pays, comme en Arabie Saoudite où elle est considérée comme complète, suprême, supérieure à toute loi. Logiquement, une autre question surgira, celle qui sous-tend le troisième chapitre de cette première partie, au cours duquel nous nous demanderons si un « féminisme musulman » représente une réalité vraiment envisageable. La deuxième partie sera censée investiguer le contexte idéologique en vigueur en Arabie Saoudite. Ensuite, nous évoquerons une esquisse de la littérature en Arabie Saoudite et les orientations des écrivains saoudiens et saoudiennes. La troisième partie se centrera sur une analyse thématique de l’écriture-femmes romanesque saoudienne s’étalant sur une période allant de 1958 à 2008. Nous nous étendrons d’abord sur un panorama de cette écriture dans les contrées en général, avant d’aborder les thématiques les plus spécifiques de cette écriture, approuvant qu’il s’agisse d’un pays encore très mystérieux aux yeux des étrangers: l’Arabie Saoudite.

Il apparaîtra qu’une parenté certaine entre « écriture » et « militantisme féministe » sous-tend, à l’évidence, l’univers romanesque des femmes saoudiennes. En clair, l’apport de l’écriture-femmes saoudienne a été considérable :elle nous a offert une peinture vivante de l’Arabie Saoudite et de la condition féminine. Elle contribue à l’émergence d’un style de militantisme marqué par son berceau saoudien et, de ce fait, elle participe à l’avènement d’un féminisme proprement saoudien.

Doctorat en Langues et lettres
info:eu-repo/semantics/nonPublished

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Karamustafa, Ahmet T. 1956. "Vāḥīdī's Menāḳıb-i Ḥvoca-i Cihān ve Netīce-i Cān : critical edition and historical analysis". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74032.

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White, Carolyn R. "Dominicanidad: raza, religión, y poder en una isla dividida". Ohio University Honors Tutorial College / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1276733973.

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Dellavedova, Alba. "L'expérience du nouveau entre la construction de soi et la description du monde : le texte comme la rencontre d'exigences littéraires et scientifiques. Le cas d'Isabelle Eberhardt". Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040199.

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La thèse étudie l'œuvre d'Isabelle Eberhardt, écrivaine-voyageuse qui explore l'Algérie et la Tunisie entre 1897 et 1904. La définition de l'œuvre originale demeure difficile étant donné que plusieurs éditeurs ont modifié les écrits d'Eberhardt. Une analyse des éditions disponibles et la consultation des manuscrits conservés aux Archives nationales d'outre-mer d'Aix-en-Provence ont permis de donner des éclaircissements à ce sujet, bien que la situation reste délicate. Isabelle Eberhardt voyage au Maghreb dans le but de s'établir en Algérie pour toujours, construire sa nouvelle identité, écrire des textes à publier et connaître les traditions locales. La variété de ses projets fait en sorte que sa démarche ait des implications personnelles, littéraires et scientifiques. La méthode de recherche mise en place par notre écrivaine au cours de ses voyages a été approfondie et résumée dans l'alternance entre participation et éloignement. La poétique eberhardtienne résulte également claire et elle se base sur la valorisation de la vitalité du milieu ainsi que sur la définition d'un espace existentiel et vivant. Les textes sont le résultat d'un riche processus de formation, de connaissance, d'écriture et ils ont été analysés à partir d'une interprétation critique et théorique. L'expérience eberhardtienne et les valeurs qu'elle encourage permettent de rapprocher l'écrivaine aux études concernant le rapport entre la géographie et la littérature
The thesis describes the work of Isabelle Eberhardt, a travel writer who explores Algeria and Tunisia between 1897 and 1904. The establishment of the original edition of her texts presents several problems considering that quite a number of publishers modified them. The analysis of the editions that are available today and the consultation of manuscripts retained in the Archives nationales d'outre-mer in Aix-en-Provence, allowed to obtain some helpful clarification on this subject, even if the situation remains delicate. Isabelle Eberhardt travels to the islamic Maghreb with the intention of living in Algeria for good, in the desire to construct her new identity, write publishable texts, learn more about local traditions. The diversity of projects means that there is a personal involvement as well a literary and scientific intention. The research method used by our writer during her journeys has been investigated and summerized by the alternation of engagement and estrangement. Eberhardt's poetics is equally clear and it is based on the valorization of the lieu's vitality as well as on the definition of an existential and living space. The texts are the product of a formation process knowledge-based and with a literary purpose. They have been analyzed with a critical and interpretative approach. Isabelle Eberhardt's experience and the values that it promotes make possible a rapprochement with the studies exploring connections between literature and geography

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McClimans, Melinda C. "Pushing Students' Self/Other Boundaries in Order to Teach Critically About Difference". The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu154599273146207.

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Książki na temat "Islam and literature – history"

Rubin, Barry. The history of Islam. Broomall, PA: Mason Crest Publishers, 2006.

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Senker, Cath. Islam. London: Franklin Watts, 2007.

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Raatma, Lucia. Islam. Compass Point Books: Minneapolis, Minn., 2010.

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Marsico, Katie. Islam. Ann Arbor, Michigan: Cherry Lake Publishing, 2017.

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W, Harrow Kenneth, red. Faces of Islam in African literature. Portsmouth, NH: Heinemann, 1991.

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Amari, Rafat. Islam: In light of history. Prospect Heights, IL: Religion Research Institute, 2004.

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Ermakov, Igorʹ. Islam v russkoĭ literature XV-XX v.v. Moskva: Fond kulʹtur narodov Vostoka "Lotos", 2000.

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Ahmad, Kassim. Polemik sastera Islam. Kuala Lumpur: Dewan Bahasa dan Pustaka, Kementerian Pelajaran Malaysia, 1987.

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Nardo, Don. The birth of Islam. Greensboro, N.C: Morgan Reynolds Pub., 2011.

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Saginian, Armen A. Two faces of Islam. Glendale, CA: New Horizons, 2002.

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Części książek na temat "Islam and literature – history"

Chitwood, Ken. "Islam, History". W Encyclopedia of Latin American Religions, 1–10. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_258-1.

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Chitwood, Ken. "Islam, History". W Encyclopedia of Latin American Religions, 656–65. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_258.

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Claus, Peter, i John Marriott. "Literature". W History, 383–404. Second edition. | Abingdon, Oxon ; New York : Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315684673-21.

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Claus, Peter, i John Marriott. "Literature". W History, 338–58. Wyd. 3. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003156086-22.

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Falola, Toyin. "Islam". W A History of West Africa, 165–82. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003198260-13.

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Noss, David S., i Blake R. Grangaard. "Islam". W A History of the World's Religions, 555–94. 14th edition. | New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315097886-17.

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Santesso, Esra Mirze. "Islam and British Literature". W Disorientation: Muslim Identity in Contemporary Anglophone Literature, 28–56. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137281722_2.

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Jay, Paul. "History". W Transnational Literature, 160–78. Abingdon, Oxon ; New York, NY : Routledge, 2021. |: Routledge, 2021. http://dx.doi.org/10.4324/9780429286667-8.

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Gaur, Ishwar Dayal. "Literature of History|History of Literature". W Historiography | Cosmography, 66–75. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003456377-7.

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Xuefeng, Ma. "Shared History and Cultural Complexity". W Chinese Islam, 139–55. London: Routledge India, 2024. http://dx.doi.org/10.4324/9781003490043-10.

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Streszczenia konferencji na temat "Islam and literature – history"

Muassomah, Muassomah, Nashrul Habibi i Imroatul Ngarifah. "Islam and Culture". W International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.026.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

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Fawaid, Achmad, Wening Udasmoro i Sri Margana. "Islam Behind the Court Wall". W International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.010.

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Afwadzi, Benny, i Miski Miski. "The Articulation of Moderate Islam among Muslim Students". W International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.048.

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Rahman, Abd Rasyid. "Development of Islam in Indonesia Post-Independence". W 9th Asbam International Conference (Archeology, History, & Culture In The Nature of Malay) (ASBAM 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220408.078.

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Heinrichova, Nadezda. "Teaching History Through German Literature". W 8th International Conference on Education and Educational Psychology. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.10.17.

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Fedorov, Konstantin, i Tatyana Suzdaleva. "History and Literature: Methodological Context". W Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.420.

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Marzuki, Angga, Moh Fanshuri Abdillah, Muhammadun Muhammadun, Jauhar Aziziy, Aghust Muhaimin i Agus Dian Alirahman. "The Dissemination of Moderate Islam in Digital Campus". W 9th Asbam International Conference (Archeology, History, & Culture In The Nature of Malay) (ASBAM 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220408.088.

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Bahtiar, Ahmad, Rosida Erowati i Novi Diah Haryanti. "Islamic Representation in the Literature of Betawi Local Colors". W 2nd International Conference on Islam, Science and Technology (ICONIST 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200220.011.

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Hamdan, Ali, Ch Mufidah, Amran Amran i Nabilatul Lutfiyah. "The Acculturation of Thâ’ûn Paradigm and Pandemic in Islam". W International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.033.

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Raporty organizacyjne na temat "Islam and literature – history"

Bordo, Michael. Explorations in Monetary History: A Survey of the Literature. Cambridge, MA: National Bureau of Economic Research, styczeń 1986. http://dx.doi.org/10.3386/w1821.

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Borbón Ramos, Milena, i Javier Borbón Ramos. Ciguatera en el caribe colombiano: historia y comportamiento 2010–2014. Instituto Nacional de Salud, sierpień 2019. http://dx.doi.org/10.33610/01229907.2019v1n2a3.

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Introducción: la ciguatera es una enfermedad que ocurre por el consumo de algunos peces que viven en regiones tropicales y subtropicales que contienen toxinas producidas por dinoflagelados; estas ingresan a la cadena alimentaria, siendo el ser humano la etapa final, originándose la enfermedad. Cada año se afectan entre 25 000 y 500 000 personas en el mundo causando un impacto a la salud y economía. Objetivo: realizar un análisis de la enfermedad en el caribe colombiano, describir casos, brotes (dos o más casos relacionados) y determinar la incidencia entre 2010 y 2014 en San Andrés y Providencia. Materiales y métodos: se realizó una revisión sistemática de literatura de casos de ciguatera identificados en el país y un estudio descriptivo de los casos y brotes notificados al Sistema de vigilancia de salud pública para San Andrés y Providencia durante 2010 a 2014. Resultados: según la literatura, entre 1968 y 2007 en el caribe colombiano se reportaron más de 80 casos de ciguatera, sin fallecimientos. Entre 2010 a 2014 se notificaron 101 casos y 22 brotes provenientes de San Andrés y Providencia, sin mortalidades asociadas y una incidencia de 17,4 por 100 000 habitantes. Las principales especies de peces asociadas fueron barracuda y jurel; se reportaron signos y síntomas principalmente gastrointestinales y neurológicos. Conclusiones: se identificaron casos de ciguatera notificados en el Sistema de vigilancia en salud pública. Para San Andrés y Providencia se estableció una incidencia similar a la de Islas Caimán y superando otros países del Caribe como Cuba, Jamaica, Belice y Bermudas, entre otros. Las especies de peces identificadas concuerdan con las principales implicadas en otros países. Se recomienda capacitar a entidades territoriales de salud sobre las intoxicaciones por toxinas de algas marinas para la zona Caribe con el fin de fortalecer la notificación del evento y la calidad de los datos.

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

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

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Enscore, Susan, Dawn Morrison, Adam Smith i Sunny Adams. Fort Huachuca ranges : a history and analysis. Engineer Research and Development Center (U.S.), grudzień 2021. http://dx.doi.org/10.21079/11681/42720.

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Fort Huachuca Environmental and Natural Resources Division (ENRD) sent funds to ERDC-CERL to develop a historic context that assists Fort Huachuca personnel in identifying the likely history and provenance of numerous historic range features located across Fort Huachuca's training lands. The historic context will be used by cultural resources personnel to evaluate and manage the resources appropriately. Various historic training range features (e.g., structures, fragments, and items left over from previous activities) are located across the ranges of Fort Huachuca, representing its long and storied history. To help identify and catalog these features, ERDC-CERL conducted a field survey of the training ranges in 2016 in or-der to photograph the historic range features. Forty-one historic range features were identified. Researchers conducted archival research, literature reviews, and image analysis of historic and current maps and photographs to identify the 41 historic range features and place them within a chronological context of Fort Huachuca's training ranges. The report concludes with guidance on how to identify and associate sites and features within the overall historic training range chronology and evaluate them appropriately for significance and National Register of Historic Places (NRHP) eligibility.

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Hardy, Angela, i Emi Iwatani. Rubrics for Examining Historical Thinking Skills in High School World History Activities and Student Work: Construct Validity Evidence from the Literature. Digital Promise, styczeń 2021. http://dx.doi.org/10.51388/20.500.12265/113.

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Digital Promise sought to create and validate historical thinking skills rubrics for use in its evaluation of Gates Ventures’ World History Project (WHP) curriculum. Adopting a principled assessment development approach called Evidence Centered Design (Mislevy et al., 2003), the Digital Promise team began by conducting an academic literature review. In this paper, we elaborate on how the literature on history education and historical thinking skills informed rubric design, including details of what it says about: how historical thinking skills have been defined in the literature; what dimensions of historical thinking used in national frameworks and standards; convergences of concepts across multiple frameworks and standards, and evidence on the progression of historical thinking skills. The results of this literature review led to the creation of two sets of historical thinking skills rubrics, one for evaluating teacher-assigned activities, and another for evaluating the student work those activities produced (presented in Iwatani, Hardy, Means, & Seylar, 2021 with additional validity evidence described in Iwatani, Means, Seylar, & Hardy, 2021).

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Demeuov, Аrman, Ordenbek Mazbayev, Gulbanu Aukenova, Ihor Kholoshyn i Iryna Varfolomyeyeva. Pedagogical possibilities of tourist and local history activities. EDP Sciences, czerwiec 2021. http://dx.doi.org/10.31812/123456789/4620.

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In the new socio-economic conditions in the education system, forms of organization of tourist and local history activities are developing, which are based on traditions, experience of extracurricular and extracurricular work, taking into account the changes that have occurred in the country. Life requires that the tasks facing educational institutions are resolved quickly and have not just any solution, but one that optimizes the pedagogical process. At the same time, these requirements come into conflict with the state of the education system, the limited ability of most parents to create conditions for the full development of the child. The tasks facing the education system can be implemented in tourism and local history activities. The main task is to create the necessary conditions for the comprehensive development of the child’s personality, his social adaptation in the process of participation in various types of tourist and local history activities. However, the school teacher is not ready to organize and conduct tourist and local history activities at school, as he is not professionally prepared for this activity. Questions of the organization, forms and methods of teacher training for the organization of tourist and local history activities are practically not reflected in the educational and methodological literature. There are no scientific studies that would allow us to effectively solve the pedagogical tasks of preparing the organizers of tourist and local history activities in the school.

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Lorenz, Teresa J., Carol Aubry i Robin Shoal. A review of the literature on seed fate in whitebark pine and the life history traits of Clark’s nutcracker and pine squirrels. Portland, OR: U.S. Department of Agriculture, Forest Service, Pacific Northwest Research Station, 2008. http://dx.doi.org/10.2737/pnw-gtr-742.

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Yilmaz, Ihsan, Syaza Shukri i Kainat Shakil. The Others of Islamist Civilizational Populism in AKP’s Turkey. European Center for Populism Studies (ECPS), luty 2023. http://dx.doi.org/10.55271/pp0018.

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Turkey’s history and politics allow populism and Sunni Islamist civilizationalism to thrive. The ruling Justice and Development Party’s (AKP) use of Islamist authoritarian populism in its second decade of power has widened its “otherization” of political opponents, non-Muslims, non-Sunnis, ethnic minorities, vulnerable groups, and all those who reject the AKP’s views and democratic transgressions. To comprehend how Erdogan and his deft colleagues leverage identities of Sunni Islam and Turkish ethnicity, alongside pre-existing collective fears to develop populist authoritarianism, in this article, each category of “the others” is investigated through the lens of civilizational populism. This article specifically delves into the “otherization” process towards the Kemalists, secularists and leftists/liberals, Kurds, Alevis, and practicing Sunni Muslim Gulen Movement. The different methods of AKP’s civilizational populist “otherization” continues to polarize an already divided Turkish nation, generating incalculable harm.

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Shammo, Turkiya, Diana Amin Saleh i Nassima Khalaf. Displaced Yazidi Women in Iraq: Persecution and Discrimination Based on Gender, Religion, Ethnic Identity and Displacement. Institute of Development Studies, grudzień 2022. http://dx.doi.org/10.19088/creid.2022.010.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by displaced Yazidi women in Iraq. Throughout the history of their presence in Iraq, the Yazidis have experienced harassment, persecution, killing and displacement. Most recently, they have been exposed to genocide from the Islamic State (ISIS) group after they took control of Sinjar district and the cities of Bahzani and Bashiqa in the Nineveh Plain in 2014, destroying Yazidi homes, schools, businesses and places of worship. Yazidi people were killed or forced to convert to Islam. Over 6,000 were kidnapped, including over 3,500 women and girls, many of whom were forced into sexual slavery. Men and boys were murdered or forced to become soldiers. Any remaining citizens were displaced. Seven years later, more than 2,000 Yazidi women and children were still missing or in captivity, more than 100,000 Yazidis had migrated abroad, and over 200,000 Yazidi people were still displaced, living in camps.

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Crouch, Luis, i Deborah Spindelman. Purpose-Driven Education System Transformations: History Lessons from Korea and Japan. Research on Improving Systems of Education (RISE), marzec 2023. http://dx.doi.org/10.35489/bsg-rise-wp_2023/139.

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This paper is an essay in comparative educational history and its possible relevance to educational development today. It addresses the question of whether Japan and Korea’s history in using educational development to further national development can be useful as (partial) models for dealing with the educational challenges of today’s lower- and lower-middle income countries. The hypothesis of the paper is that there is much to learn from these countries, but that the lessons one could learn are not at all obvious or superficial, and are only partially about what was done (specific education policies) and are more importantly about how it was done (the high purpose and thoroughness of policy engagement). The paper first characterizes educational development, especially in terms of the intense emphasis on equality of high achievement in Korea and Japan, in quantitative terms, to demonstrate that these countries possess certain admirable characteristics. Caveats regarding learner stress and rote learning are dealt with by looking at the relevant statistics. A framework for assessing the quality of policy borrowing processes is built, based on the literature on this subject. The paper then analyzes the historical development of education as a means of resisting Western colonialist probes into Japan and Korea (end of the 19th C), but also Japan itself into Korea (first half of 20th C). How both countries borrowed from the West, but in a contested and very deep manner, and as part of a resistance to being colonized, is documented. The paper also shows that part of the healthy, contested borrowing was the involvement of teacher groups and civil society. The paper concludes by taking into consideration the fraught issue that potentiating the role of education in national development could be seen as tantamount to using education for nationalism. The paper links to the possibility that there may be a more inclusive and rights-oriented use of the concept of the nation to foster human well-being, and that education could play a role in such processes. Some practical suggestions for taking these ideas forward, or at least exploring them in more depth, are made at the very end.

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