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Data publikacji: 29 marca 2025

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1

Hashmi, Yusuf Abbas. Western ethical norms and Qur'anic responses. Karachi: Area Study Centre for Europe, University of Karachi, 1994.

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2

Johansen, Baber. Contingency in a sacred law: Legal and ethical norms in the Muslim fiqh. Leiden: Brill, 1999.

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3

Wani, M. A. Treatise on competing faith oriented family norms: Hindu, Christian, and Islamic principles. Noonamy, Kashmir: Upright Study Home, 1990.

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4

Achour, Yadh Ben. Normes, foi et loi. Tunis: Cérès Editions, 1993.

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5

Achour, Yadh Ben. Normes, foi et loi. Tunis: Cérès Productions, 1993.

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6

Astrid, Meier, Pahlitzsch Johannes i Reinfandt Lucian, red. Islamische Stiftungen zwischen juristischer Norm und sozialer Praxis. Berlin: Akademie Verlag, 2009.

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7

Astrid, Meier, Pahlitzsch Johannes i Reinfandt Lucian, red. Islamische Stiftungen zwischen juristischer Norm und sozialer Praxis. Berlin: Akademie Verlag, 2009.

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8

Farahat, Omar Mohamed Nour. Between God and Society: Divine Speech and Norm-Construction in Islamic Theology and Jurisprudence. [New York, N.Y.?]: [publisher not identified], 2016.

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9

Gimaret, Daniel. Les noms divins en islam: Exégèse lexicographique et théologique. Paris: Editions du Cerf, 1988.

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10

al-ʻArabī, Ibn. Le secret des noms de Dieu. Beyrouth, Liban: Dar Albouraq, 2010.

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11

Suralaga, Fadhilah. Peranan sikap, norma subjektif, dan perceied behavior control terhadap intensi untuk bekerja tepat waktu di kalangan civitas akademika UIN Syarif Hidayatullah, Jakarta. Jakarta: Kerjasama Lembaga Penelitian, UIN Jakarta dengan UIN Jakarta Press, 2008.

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12

Puslitbang Hukum dan Peradilan (Indonesia). Hukum pidana adat di Indonesia: Pengkajian, asas, teori, norma, praktik, dan prosedurnya : laporan penelitian. [Jakarta]: Puslitbang Hukum dan Peradilan, Mahkamah Agung RI, 2010.

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13

Deutscher, Orientalistentag (27th 1998 Bonn Germany). Akten des 27. Deutschen Orientalistentages (Bonn - 28. September bis 2. Oktober 1998): Norm und Abweichung. Würzburg: Ergon, 2001.

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14

Museums, Harvard University Art, i Arthur M. Sackler Museum, red. Closely focused, intensely felt: Selections from the Norma Jean Calderwood collection of Islamic Art : Arthur M. Sackler Museum, August 7, 2004-January 2, 2005. [Cambridge, Mass.]: Publications Department, Harvard University Art Museums, 2004.

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15

Fitzgerald, Michael. Louez le nom du Seigneur: Méditations sur les plus beaux noms de Dieu. Rome: PISAI, Pontificio Istituto di studi arabi e d'islamistica, 2015.

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16

Stephan, Hrsg :. Wild, red. Norm und Abweichung: Akten des 27. Deutschen Orientalistentags (Bonn 28.9. - 2.10.1998). W urzburg: Ergon Verlag Dr. Hans-J urgen Dietrich, 2001.

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17

Fakhr al-Dīn Muḥammad ibn ʻUmar Rāzī. Traité sur les noms divins =: Lawâmiʻ al-bayyinât fī al-asmâʾ wa-al-çifât : (Le livre des preuves éclatantes sur les noms et les qualités). Beyrouth: Editions Al-Bouraq, 2000.

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18

Legrand, Vincent. "Islam-Occident": Normes et perceptions croisées sur le "nouvel ordre mondial". Louvain-la-Neuve, Belgique: C.E.R.M.A.C., 1998.

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19

Staëvel, Jean-Pierre Van. Droit mālikite et habitat à Tunis au XIVe siècle: Conflits de voisinage et normes juridiques, d'après le texte du maître maçon Ibn al-Rāmī. Le Caire: Institut français d'archéologie orientale, 2008.

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20

Farahat, Omar. Foundation of Norms in Islamic Jurisprudence and Theology. Cambridge University Press, 2019.

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21

Farahat, Omar. Foundation of Norms in Islamic Jurisprudence and Theology. Cambridge University Press, 2019.

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22

The Foundation of Norms in Islamic Jurisprudence and Theology. Cambridge University Press, 2019.

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23

Decock, Wim, i Vincent Sagaert. Islamic Finance: Between Religious Norms and Legal Practice. Intersentia Limited, 2019.

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24

Social norms: In the light of Islamic teachings. Lahore: Ferozsons, 2012.

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25

Alfitri, Alfitri. Islamic Law and Society in Indonesia: Corporate Zakat Norms and Practices in Islamic Banks. Taylor & Francis Group, 2022.

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26

Islamic Law and Society in Indonesia: Corporate Zakat Norms and Practices in Islamic Banks. Routledge, 2022.

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27

Alfitri, Alfitri. Islamic Law and Society in Indonesia: Corporate Zakat Norms and Practices in Islamic Banks. Taylor & Francis Group, 2022.

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28

Alfitri, Alfitri. Islamic Law and Society in Indonesia: Corporate Zakat Norms and Practices in Islamic Banks. Taylor & Francis Group, 2022.

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29

Farahat, Omar. Foundation of Norms in Islamic Jurisprudence and Theology: Divine Commands in Jurisprudence and Theology. University of Cambridge ESOL Examinations, 2021.

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30

Berger, Tobias. Global Norms and Local Courts. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807865.001.0001.

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What happens to transnational norms when they travel from one place to another? How do norms change when they move; and how do they affect the place where they arrive? This book develops a novel theoretical account of norm translation that is located in-between theories of norm diffusion and norm localization. It shows how such translations do not follow linear trajectories from ‘the global’ to ‘the local’. Instead, they unfold in a recursive back and forth movement between different actors located in different contexts. As norms are translated, their meaning changes; and only if their meaning changes in ways that are intelligible to people within a specific context, the social and political dynamics of this context change as well. This book analyses translations of ‘the rule of law’. It focuses on contemporary donor-driven projects with non-state courts in rural Bangladesh and shows how in these projects, global norms change local courts—but only if they are translated, often in unexpected ways from the perspective of international actors. Based on extensive fieldwork, this book reveals how grassroots-level employees of local non-governmental organizations significantly alter the meaning of global norms—for example when they translate secular notions of the rule of law into the language of Islam and Islamic Law—and only thereby also enhance participatory spaces for marginalized people. Such translations that change both global norms and local courts have been largely neglected by scholars and policy makers alike; they are the central theme of this book.
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31

Qutab, Afzal. A Treatise on Competing Faith Oriented Family Norms ; Hindu, Christian and Islamic Principles. Hilal Publications, 1995.

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32

Al-Shammari, Minwir, Mohammad Omar Farooq i Hatem Masri. Islamic Business Administration. Bloomsbury Publishing Plc, 2020. http://dx.doi.org/10.5040/9781350493506.

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This essential textbook provides a comprehensive introduction to the Islamic business environment, exploring core concepts and practices in business administration from an Islamic perspective. Thorough and accessible, it covers the full range of Islamic business, including entrepreneurship, ethics, organizational culture, marketing, finance and decision making. Taking an integrated approach that aligns contemporary business practice with traditional Islamic literature, the book offers an engaging exploration of the key ways in which business activities can be organised to align with Islamic norms, rules and regulation. Developed from the teaching practice of an international range of leading scholars in the field, Islamic Business Administration includes topical case studies, practical business scenarios and comparative features, encouraging students to place their understanding of Islamic business within the wider global business context and to understand its practical implementation. This is an invaluable companion for students studying a module in Islamic business or management at undergraduate, postgraduate and MBA level. It is also suitable for students of Islamic finance or banking looking to place their learning in the wider context of Islamic business.
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33

Johansen, Baber. Contingency in a Sacred Law: Legal and Ethical Norms in the Muslim Fiqh (Studies in Islamic Law and Society , No 7). Brill Academic Publishers, 1998.

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34

Millie, Julian. The Languages of Preaching in the Islamic Public Sphere. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501713118.003.0005.

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Chapter Five explores the ways in which the preaching styles analysed in the two preceding chapters are publically evaluated, pointing out the way in which public norms about appropriate communication inform negative judgements of one of them (Al-Jauhari’s). The analytical approach to those norms is made through the subject of language selection (Sundanese versus Indonesian), a variable that expresses listeners’ recognition of a hierarchy of preaching styles.
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35

Ebrahim, Afsah. Part 5 Emerging Constitutions in Islamic Countries, 5.1 Constitution-Making in Islamic Countries—A Theoretical Framework. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:osobl/9780199759880.003.0027.

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This chapter analyzes the challenges of establishing legitimate governance in post-conflict societies. It highlights the fact that the establishment of a stable political community that is not inordinately dependent on repressive violence rests ultimately on the voluntary acceptance by the populace of the given institutional order as legitimate. Increasingly, legitimacy is becoming tied to norms of democratic participation. But the commitment to majoritarian decision-making that lies at the heart of democracy will in and of itself not necessarily yield a stable polity without a modicum of liberalism. This, in turn, depends on a functioning institutional structure and learned behavioral patterns of compromise and legality.
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36

Conrad, Ruth, Roland Hardenberg, Hanna Miethner i Max Stille, red. Ritual and Social Dynamics in Christian and Islamic Preaching. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350408876.

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Christian and Islamic sermons from past and present, and their preachers, are analyzed to reveal the socio-cultural dynamics of religious speeches. Part I focuses on the explicit contribution of sermons in socio-cultural transformation processes. It shows how sermons connect with holy texts, religious norms of the specific group, and social-cultural contexts. Part II analyzes the dynamic tension between normativity and popularity. Rather than juxtaposing normative stances and the popularity of sermons, it shows how that normativity can itself contribute to popularity and the quest of popularity carries its own normative stances. Part III explores the ritual embeddedness of religious speech in the sermon in relation to social dynamics, normativity, and popularity, and shows how speech and rituals have a reciprocal relationship.
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37

Vale, Gina. The Unforgotten Women of the Islamic State. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/9780198922063.001.0001.

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Abstract The Unforgotten Women of the Islamic State explores the governance of the Islamic State (IS) terrorist organization through the lives and words of local Iraqi, Syrian, and Kurdish women. While the roles and activities of foreign (predominantly Western), pro-IS women have garnered significant attention, the experiences and insights of local civilian populations have been largely overlooked. Drawing on the testimonies of sixty-three local Sunni Muslim and Yazidi women, The Unforgotten Women of the Islamic State exposes the group’s intra-gender stratified system of governance. Eligibility for the group’s protection, security, ‘citizenship’, and entrance into the (semi-)public sphere was not universal, but required convergence with IS’s gender norms, through permanent erasure or at least temporary disguise of certain markers of difference. In some cases, this was directed by a premeditated ‘divide and conquer’ strategy; in others, this manifested as unregulated violences at the hands of individual group members, including women. The structure follows the trajectory of IS’s increasing control of its ‘citizens’ and captive populations, from its militarization of society; imposition of law and order; provision of goods and services; and intervention in civilians’ private lives. Through analysis of diverse first-hand accounts and the group’s documentation, Vale argues that the presence, exclusion, and victimization of local civilian women were necessary to the functioning and legitimation of IS’s ‘caliphate’ project, and the supremacy of affiliated men—and women. As a fledgling proto-state, IS needed local Iraqi, Syrian, and Kurdish women. Though far from represented or protected, they were by no means forgotten.
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38

Eickels, Klaus van, i Christine van Eickels, red. Gebote - Verbote : Normen und ihr sozialer Sinn im Mittelalter. University of Bamberg Press, 2022. http://dx.doi.org/10.20378/irb-53240.

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English: In order to understand the cultural logic and social functionality of a society, it is of central importance to recognise where the 'boundaries of the permissible' run, how they came into being and how they have shifted in the course of their development. Emerging from the lecture series "Precepts and Prohibitions. Norms and their Social Meaning in the Middle Ages" (summer semester 2014), the volume inquires into the development and social function of central norms, values and practices in the Christian, Jewish and Islamic worlds of the Middle Ages. Knighthood and fealty, the scope of the prohibition of images in Islam and the meaning of the commandments in Judaism, regulations on dress, food and fasting are addressed, as are the regulation of sexual desire (marriage, celibacy, prostitution) and the commandment of circumcision in Judaism and Islam.
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39

Marianne Moore, subversive modernist. Austin: University of Texas Press, 1986.

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40

Nash, Geoffrey. Abdullah Quilliam, Marmaduke Pickthall and the Politics of Christendom and the Ottoman Empire. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190688349.003.0006.

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Abdullah Quilliam and Marmaduke Pickthall are arguably the most significant British converts to Islam in the period of their lifetimes. Much has been made of both men’s attempts to balance loyalty to Islam with their membership of the British nation. This chapter discusses the context of their leave-taking from Christianity before situating them as international Muslim actors. It probes their divergences, notably over the issue of Sultan Abd al-Hamid II’s Caliphate and pro-Turkish agitation during the First World War, and their similarities on the Ottoman issue and its relation to their visions of Islam as a living faith. Increasingly scrutiny returns to the Ottoman polity and the significance of its loss for Islam in the modern world. Their varied responses raise stimulating perspectives on whether modernist thought of the Young Ottoman/Turk type has anything to offer, and if the search for a unified Islamic authority still has purchase, as well as what role if any race and nationalism should have in a confluence of Islamic peoples. Both men warned of dangers facing the Muslim umma, before the Ottoman reference point was lost and extremism, fundamentalism, radicalism and sectarian conflict became norms.
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41

Zaid, Al-Ali. Part 5 Emerging Constitutions in Islamic Countries, 5.8 Constitutional Legitimacy in Iraq: What Role Local Context? Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:osobl/9780199759880.003.0034.

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This chapter explores how it can be that, despite the attention of international institutions and experts in a particular constitutional process, and despite the application of international norms relating to democratic processes and fundamental rights, a constitutional process can give rise to a text that is incapable of achieving acceptance within the relevant country's borders. It argues that local context is the most important factor that should be considered if a constitution is to have any chance of acquiring some form of internal legitimacy in the future. The chapter begins by defining constitutional legitimacy and by arguing that although the 2006 Constitution has been endorsed by the international community, it was essentially dead on arrival in Iraq. It presents two case studies, to explain how this situation was brought about. The first shows how the drafters' lack of understanding of Iraq's institutional context led to the collapse of its system of parliamentary oversight under the 2006 Constitution, while the second shows how the constitutional drafters (and the internationals who advised and guided the constitutional process) had misjudged the relative popularity of the parties that were allowed to control the drafting process and that dictated the final text's content. Finally, the chapter attempts define the meaning of “local context” and identify its different components, particularly with a view to encouraging greater attention and understanding of local considerations and interests by all parties involved in a constitutional process in the future.
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42

Ali, Muna. “Pure/True” Islam versus “Cultural” Islam. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190664435.003.0004.

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This chapter examines the salient idea of a “pure/true” Islam as compared to a presumably “cultural” Islam. It argues that this narrative frame has multiple stories and meanings woven into it by Muslims and non-Muslims alike. Those Muslims drawing on it come from across the ideological spectrum, in groups labeled as “fundamentalists/Islamists,” “modernists,” “traditionalists,” and “secularists.” This chapter explores how this narrative speaks to fundamental questions about the definition of religion in general and to the anthropology of Islam in particular. Are there one or multiples islam(s), and who decides which is pure or true? It shows that younger generations of Muslim Americans, as well as many converts to Islam, invoke this narrative to argue that immigrant Muslim Americans’ understanding and practice of the religion is colored by their “back-home culture,” which privileges certain norms and traditions and relegates anything different, especially Western, to the category of un-Islamic.
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43

Laird, Lance D. Health and Medicine among American Muslims. Redaktorzy Jane I. Smith i Yvonne Yazbeck Haddad. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.013.028.

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American Muslims—from clinicians to imams and grandmothers—carry a long tradition of “Islamic medicine.” They combine complementary and alternative health and medical practices and rely on rituals, scripture, prophetic tradition, and shari’ah principles. This article examines the healing practices, beliefs, and concerns of American Muslims. It first looks at contemporary Muslim contributions to international biomedicine before turning to the hadith and the Qur’an as the basis of Muslim health and medicine. It then discusses the American Muslims’ emphasis on prevention and purity as the foundation of health maintenance and healing practices, as well as interactions with health-care personnel and facilities. It also considers fasting, eating, and medicinals among American Muslims and the link between Islamic behavioral norms and individual health. Furthermore, the article explores how Islam views mental health and mental illness, analyzes the attitude of Muslim patients toward American biomedicine, and focuses on Muslim biomedical providers/professionals in the United States. Finally, it probes the local and supralocal significance of Muslim complementary and alternative medicine use.
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44

Pearson, Elizabeth. Extreme Britain. Oxford University Press, 2024. http://dx.doi.org/10.1093/oso/9780197772072.001.0001.

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Abstract Misogyny and “toxic masculinity” are increasingly implicated in radicalization. From the men’s incel (“involuntary celibate”) movement online, to jihadist groups like Islamic State, to radical right “Free Speech” protests, radicalization spans ideologies. Though an often-used term, the process of radicalization is not well understood, and the role of gender and masculinities has often been ignored. This book uses primary research among two of Britain’s key extremist movements: the banned Islamist group al-Muhajiroun, and those networked to it; and the anti-Islam radical right, including the English Defence League and Britain First, to reveal radicalization as a masculinity project. Through interviews with leaders including Anjem Choudary, Jayda Fransen and Tommy Robinson, as well as their followers, Extreme Britain explores the emergence of extreme misogyny and masculinities. Pearson situates extreme identities in wider social norms, showing how masculinities are mobilized into action. The book cautions against oversimplifying extreme masculinity as “toxic.” It demonstrates how both men and women “do” extreme masculinities and the costs and benefits to them both of activism. Understanding the men and women involved in extreme movements will better equip us to counter them. This fascinating study offers invaluable insight into some of their lives and motivations.
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45

Cimetière musulman en Occident: Normes juives, chrétiennes et musulmanes. Paris, France: L'Harmattan, 2002.

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46

McWilliams, Mary, 1954- editor of compilation i Harvard Art Museums, red. In harmony: The Norma Jean Calderwood collection of Islamic art. Harvard Art Museums, 2013.

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47

Reinfandt, Lucian, Johannes Pahlitzsch i Astrid Meier. Islamische Stiftungen Zwischen Juristischer Norm und Sozialer Praxis. de Gruyter GmbH, Walter, 2009.

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48

Reinfandt, Lucian, Johannes Pahlitzsch i Astrid Meier. Islamische Stiftungen Zwischen Juristischer Norm und Sozialer Praxis. de Gruyter GmbH, Walter, 2009.

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49

Lamptey, Jerusha Tanner. Enacting Equality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190653378.003.0007.

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This final chapter contextualizes woman-led prayer within broader discussions of authority, tradition, and change. It first analyzes Islamic feminist discourse on woman-led prayer, female leadership, and androcentric ritual norms, emphasizing theological and social assumptions. It then engages with Christian feminist approaches from Delores S. Williams, Elizabeth A. Johnson, Rosemary Radford Ruether, and Traci C. West that grapple with notions of community, male imagery of God, tradition, and ritual. The chapter concludes with Muslima theology and argues for the necessity of embodied egalitarian ritual, a dynamic view of tradition, and reassertion of the transformative space between ideal and real community (umma).
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50

Les 99 noms d'Allāh. Beyrouth: Dar Albouraq, 2007.

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