Gotowe bibliografie tematyczne / Islamic science

Gotowa bibliografia na temat „Islamic science”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 20 lutego 2023

Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych

Wybierz rodzaj źródła:

Spis treści

Zobacz listy aktualnych artykułów, książek, rozpraw, streszczeń i innych źródeł naukowych na temat „Islamic science”.

Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.

Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.

Artykuły w czasopismach na temat "Islamic science"

1

Husain, Sirajul. "Islamic Science". American Journal of Islam and Society 10, nr 3 (1.10.1993): 305–11. http://dx.doi.org/10.35632/ajis.v10i3.2488.

Pełny tekst źródła
Streszczenie:
The term "Islamic science" can be defined as the scientific way of definingand comborating the uniquely monotheistic concept of tuwhfd(unity), a concept that can serve as an epistemological manifold for intellectualinquiry and development. In this context, science is taken as a systematicway of looking at things or, in other words, as both a philosophyof knowledge as well as an empirical methodology. When taken in its entirety,science includes the whole spectrum of human inquiry rangingfrom ontology to epistemology, from causality to cosmology, and fromthe natural and social sciences to technology. It may be noted that beyondan axiomatic application based on a metaphysical definition of tawhid,there has been no scientific attempt to analyze and substantiate thisconcept. This axiomatic application of tawhid, especially when dealing withan analysis of developments in knowledge, raises certain epistemologicalquestions. As it does not scientifically define or discuss the verypremise-tawhid-on which the analysis is being based, this is to be expected.Furthermore, for example, the axiomatic application of tuwhid topurge the corpus of knowledge of its secular elements and then reconstructit within the tawhidi framework cannot be fulfilled, as it is unableto furnish a tawhid-based scientific temperament without first providingscientific combomtion of the concept itself. It is from such an epistemologicalviewpoint that we find the contributions of Muslims to variousfields of leaming tend to be more sentimental than scientific.The need to develop Islamic science also arises from the fact thatmost modem scientists are known to be secular, as they have consciouslyevaded the issue of the existence of a Creator. This is the result of their ...
Style APA, Harvard, Vancouver, ISO itp.
2

Ubaidila, Syafik. "Reviewing The Integration of Islamic Studies and Science in Islamic Religious Universities in Indonesia". Journal of World Science 2, nr 1 (7.01.2023): 1275–86. http://dx.doi.org/10.58344/jws.v2i1.191.

Pełny tekst źródła
Streszczenie:
Introduction: This article examines the Policy of Integrating Islamic Science and Science in Islamic Universities. Policy of Integration of Science and Islamic Studies in Islamic Higher Education. In general, this policy is like the government's response to science development, which was born from the conflict between science and religion. Method: This study uses a literature review approach by citing and reviewing reading sources according to the research focus. Result: The results of this study indicate that the Policy of Integrating Islamic Sciences and Sciences in Islamic Universities has not shown the government's concern for the development of science. The integration policy through the Ministry of Religion of the Republic of Indonesia following Minister of Religion Regulation Number 10 of 2010 concerning Organization and Work Procedures does not want to control the pace of scientific development. However, PTKAI's spirit of campus integration is not solely due to the policies of the Indonesian Ministry of Religion following Minister of Religion Regulation Number 10 of 2010 concerning Organization and Work Procedures, but rather the enthusiasm to continue scientific development. Conclusion: The policy of integrating Islamic knowledge and science in Islamic Religious Higher Education has not shown the government's concern for knowledge development.
Style APA, Harvard, Vancouver, ISO itp.
3

Melvin-Koushki, Matthew. "Is (Islamic) Occult Science Science?" Theology and Science 18, nr 2 (2.04.2020): 303–24. http://dx.doi.org/10.1080/14746700.2020.1755547.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

Cipta, Eliva Sukma, i Muhammad Hori. "Mathematics and Islamic Thought: Seeing Relationship Between Mathematics and Islamic Teaching Resources". International Journal of Nusantara Islam 6, nr 2 (9.08.2019): 191–97. http://dx.doi.org/10.15575/ijni.v6i2.5632.

Pełny tekst źródła
Streszczenie:
This article tries to discuss about mathematics and islamic thought. By seeing the relationship between mathematics and islamic teaching resources, this article found that science in this world can be classified into three groups, namely natural sciences, social science, and humanities. The natural sciences which consist purely consist of physics, chemistry, and biology, and some people enter mathematics again. The social sciences that fall into the category of pure sciences include sociology, anthropology, psychology, and history. Whereas the humanities consist of philosophy, language and literature, and art. Qur’an and Hadith in the development of science are positioned as sources of qawliyyah verses while the results of observations, experiments, and logical reasoning are positioned as sources of kauniyyah verses. With its position like this, then various branches of knowledge can always be sought from the source of the Qur'an and Hadith. Like, the science of mathematics developed on the basis of the Qur'an and Hadith sources as well as the results of observation, experimentation, and logical reasoning. Mathematics itself has a very close relationship with the spiritual traditions of Muslims, is familiar with the Qur'an, and of course mathematics can also be used as a "path" towards achieving happiness benefits both in this world and the hereafter.
Style APA, Harvard, Vancouver, ISO itp.
5

Nurhasanah, Rizki. "ISLAMIC GUIDANCE AND COUNSELING: ISLAMIC SCIENCE POINT VIEW". Hudan Lin Naas: Jurnal Ilmu Sosial dan Humaniora 3, nr 2 (15.12.2022): 85. http://dx.doi.org/10.28944/hudanlinnaas.v3i2.717.

Pełny tekst źródła
Streszczenie:
Islamization is an effort to maintain and preserve the teachings of Islam that have been brought by the Prophet Muhammad, as well as efforts to liberate Muslims from underdevelopment in many sectors of life. One of them is the development of science. Guidance and Counseling as a science that is in direct contact with the community, of course, must receive more attention in its knowledge. It has been described in many previous studies about the study of counseling guidance that is not in accordance with Islamic teachings. So that in this study, we will examine in depth the history, definitions, principles, functions, and objectives of counseling guidance in the Islamization approach which was initiated by Syed Muhammad Naquib al-Attas and Ismail Raji al-Faruqi. The purpose of this study is that prospective Islamic counselors have an overview and insight into the study of appropriate counseling guidance in Islamic teachings.
Style APA, Harvard, Vancouver, ISO itp.
6

Khozin, Khozin, i Umiarso Umiarso. "The Philosophy and Methodology of Islam-Science Integration: Unravelling the Transformation of Indonesian Islamic Higher Institutions". Ulumuna 23, nr 1 (25.06.2019): 135–62. http://dx.doi.org/10.20414/ujis.v23i1.359.

Pełny tekst źródła
Streszczenie:
The transformation of Islamic higher education into State Islamic University (Universities Islam Negeri/UIN) necessitates the changing of scientific thoughts. Before this transformation, Islamic higher education 's core business is commonly concerned with the teaching of Islamic sciences, while UIN includes the instruction of general sciences, e.g., natural and social Sciences. In fact, the two (Islamic and natural-social science) should be integrated into the Islamic high education to establish a new integrated scientific paradigm. This study focuses mainly on the philosophy and the integration of science and Islamic methodologies in Indonesia. Based on the phenomenological qualitative approach, the current study critically examines Islam and science integration. Grounded on the study of three UINs, the article shows a novel paradigm that enables the integration of science and religion in those universities. Each university offers a specific character of the integration. UIN of Malang, for example, initiates the integration which is reflected in “tree of science”. UIN of Yogyakarta offers the metaphor of “spider web” for its interconnected and integrated Islam and science project while UIN of Surabaya proposes multidisciplinary-integration with the metaphor of integrated twin towers.
Style APA, Harvard, Vancouver, ISO itp.
7

Muslimah, Muslimah, Hamdanah Hamdanah i Nina Nina. "science in Islamic perspective". International research journal of management, IT and social sciences 7, nr 6 (16.10.2020): 66–71. http://dx.doi.org/10.21744/irjmis.v7n6.1010.

Pełny tekst źródła
Streszczenie:
This study aimed to discuss the importance of science and the Islamic perspective's position controller. The data collection of this research was carried out using the library method. Therefore, it is included in library research, preceded by collecting printed and electronic references, sourced from books and articles relating to the meaning, scope, and position of knowledge. We continued to review and explore the connections. The results explain the importance of science from the perspective of Islamic studies, namely that it cannot be separated between human life and progress/civilization. In this context, science and technology are among the branches of knowledge that provide great benefits and benefits to human survival in this world and the hereafter. Islam has glorified people who master science. Even since the Prophet Muhammad was sent to become a prophet, he always exemplified and reminded him to strive for it because he expected Allah SWT's pleased.
Style APA, Harvard, Vancouver, ISO itp.
8

Ghamari‐Tabrizi, Behrooz. "Is Islamic science possible?" Social Epistemology 10, nr 3-4 (lipiec 1996): 317–30. http://dx.doi.org/10.1080/02691729608578822.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
9

Ramachandran, Ramaseshan. "Islamic debate on science". Physics World 16, nr 4 (kwiecień 2003): 11. http://dx.doi.org/10.1088/2058-7058/16/4/15.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

Ibrahim, Anwar. "Towards a Contemporary Philosophy of Islamic Science". American Journal of Islam and Society 7, nr 1 (1.03.1990): 1–7. http://dx.doi.org/10.35632/ajis.v7i1.2664.

Pełny tekst źródła
Streszczenie:
Our understanding of science itself as a body of knowledge and as asystem of analysis and research has changed over the last decades, just asover the last two centuries, or especially after the age of Enlightement inEurope, science has become more powerful, more sophisticated and complex.It is rather difficult to determine where science ends and where technologybegins. In fact there is a gmwing awareness that the physical or nam sciences,as a means of studying and understanding nature, are relying on the more“humanistic“ and cultural approaches adopted by the social sciences or thehumanities. The tradition of natural science is being challenged by newdiscoveries of the non-physical and non-natural sciences which go beyondthe physical world.Certainly research is vital for the growth and development of all sciencesthat attempt to discover and understand the “secrets” of nature. The validityof any scientific theory depends on its research and methodological premisesand even that-its proposition or theories (in the words of a leading cosmologistand theoretical physicist, Stephen Hawking) -is tentative. Hawlung says: “Anyphysical theory is always provisional, in the sense that it is only a hypothesis:you can never prove it. No matter how many times the results of experimentsagree with some theory, you can never be sure that the next time the resultwill not contradict the theory. On the other hand, you can disprove a theoryby finding even a single observation that disagrees with the predictions ofthe theory.”The history of Western science is rooted in the idea of finding the ’truth’by objectivity. Nothing can be believed until there is a scientific proof ofits existence, or until it can be logically accepted by the rational mind. Theclassical scenario of scientific work gives you an austere picture of heroicactivity, undertaken against all odds, a ceaseless effort to subjugate hostileand menacing nature, and to tame its formidable forces. Science is depicted ...
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Rozprawy doktorskie na temat "Islamic science"

1

Nasr, Seyyed Vali Reza 1960. "The politics of an Islamic movement--the Jama'at-I Islami in Pakistan". Thesis, Massachusetts Institute of Technology, 1991. http://hdl.handle.net/1721.1/97779.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Rahman, Md Mahbubur. "Islamic activism in Bangladesh: a case study of the Jamaat-e-Islami Bangladesh". DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/2790.

Pełny tekst źródła
Streszczenie:
This dissertation is a study of the dynamics and direction of contemporary Islamic activism. It examines why some Muslims turn to Islamic activism and what determines the direction of this movement. It focuses on the Jamaat-e-Islami of Bangladesh, one of the most influential Islamic activist movements in South Asia. The study particularly explores the factors that contributed to the rise of the Jamaat-e-Islami in Bangladesh, and the subsequent transformation of this movement. The basic premise of this study is that the appeal of the contemporary Islamic activism is primarily religious, but wherever and whenever it participates in a democratic system, moderation is critical to its wider appeal and political success. By examining the historical roots, ideological discourse, organizational mechanism and the strategy of the Jamaat-e-Islami based on both primary and secondary source materials, the study uncovers that while at the core of this movement is a religious reawakening and rhetoric that were generated by new kind of Islamic discourses and sustained by a well-knit organizational network, this awakening being the result of one particular reading of Islam has attracted only a limited number of adherents. Having failed to win the hearts and minds of the majority as reflected in repeated electoral showings, the Jamaat has turned to redefine its ideology and socio-political agenda by adopting a “pragmatic” and relatively “liberal” approach in the political arena. While it is still experiencing dilemmas in reconciling and re-interpreting much of its agenda, the transformation the party has gone through in Bangladesh is significant, for it demonstrates its flexible character and a trend toward further moderation. Empirical findings of this study have wider theoretical implications. First, contemporary Islamic movements are not necessarily fundamentalist, reactive or radical, as they are often portrayed in the literature of this subject. In contrast, this study finds that while a degree of nostalgia is at work in Islamic activism in that it often refers back to the early history of Islam, it nevertheless embraces modernity. Second, this study unveils the diverse character of the Islamic activism that can be radical as well as moderate. It also shows that the character of an Islamic movement is shaped not just by a particular reading of Islam, but also by the context in which it operates. In other words, the nature of contemporary Islamic activism is largely contextual. Third, the ideological position and character of Islamic movements are still evolving. Fourth (and finally), pluralist democracy helps moderate the character of an Islamic movement, especially when the latter becomes the part of this process.
Style APA, Harvard, Vancouver, ISO itp.
3

Abdalla, Mohamad, i n/a. "The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present". Griffith University. School of Science, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040618.091027.

Pełny tekst źródła
Streszczenie:
The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.
Style APA, Harvard, Vancouver, ISO itp.
4

Abdalla, Mohamad. "The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present". Thesis, Griffith University, 2004. http://hdl.handle.net/10072/367065.

Pełny tekst źródła
Streszczenie:
The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Science
Full Text
Style APA, Harvard, Vancouver, ISO itp.
5

Yacoub, Ahmed Abdel Aziz. "Responses in Islamic jurisprudence to developments in medical science". Thesis, SOAS, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392910.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

Khatib, Line. "Islamic and Islamist revivalism in Syria: rise and fall of secularism in Ba'thist Syria". Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=94949.

Pełny tekst źródła
Streszczenie:
This study explores Islamic and Islamist revivalism in Ba´thist Syria. It addresses how the secular regime of both Hafez al-Asad and Bashar al-Asad paradoxically paved the way towards Syria's current Islamization. The study examines the following questions: Who are today's Syrian Islamic and Islamist groups? Why and how are they re-emerging after 22 years of relative silence as an important political and socio-economic force in Syria? How has the regime contributed to their re-emergence? Does Syria find Islamist groups to be a mechanism for wielding influence in the region, particularly in Iraq and Lebanon? If yes, how is this affecting the Syrian domestic scene? How successful are Syria's Islamic groups in recruiting followers within the authoritarian context of Syrian politics, and how is the Syrian regime dealing with their re-emergence in light of Syria's multi-sectarian society on the one hand, and its Pan-Arab foreign policy on the other hand? These questions are considered through a comparative examination of the shifts in the state's responses to, and relations with, the Islamic movement (independent variable) and the impact of these shifts on Islamic revivalism (dependent variable) in the Syria of Hafez al-Asad and Bashar al-Asad. This examination offers an explanation of the Populist Authoritarian regime's shift from muting secularism and co-opting the religious class under Hafez al-Asad to endorsing Islamic revivalism under Bashar. In this shift, the Ba´th regime stimulated the creation of a new relationship between the state and the Islamic groups, with the aim of retaining a considerable degree of control over the latter. However, the results of the regime's co-optation strategies have been the provision of an important organizational space for Islamic groups to grow and recruit members. The major conclusion of this study is that the mixture of the current formula predicts that Islamic revivalism is set to engulf the country, with or without the
Cette étude examine la renaissance islamique et islamiste dans la Syrie baasiste. Elle analyse la manière dont le régime laïque d'Hafez el-Assad et de Bachar el-Assad a paradoxalement favorisé l'islamisation actuelle de la Syrie. L'étude se pose les questions suivantes : quels sont les groupes islamistes et islamiques dans la Syrie d'aujourd'hui ? Pourquoi et comment, après vingt-trois ans de silence relatif, ces groupes resurgissent-ils en tant que force politique et sociale importante ? En quoi le régime autoritaire et populiste a-t-il contribué à leur réémergence ? Dans quelle mesure ces groupes parviennent-ils à recruter des disciples dans la Syrie autoritaire et laïque ? Comment le régime syrien gère-t-il leur réapparition dans le contexte de l'intervention menée par les Américains en Irak à partir de 2003 et de la montée nouvelle d'une menace existentielle islamiste dans la région ? Enfin, la Syrie perçoit-elle ces groupes islamistes comme un outil permettant d'exercer une influence dans la région, en particulier en Irak et au Liban, et comment cette stratégie affecte-t-elle la scène politique intérieure ? Ces questions sont envisagées à travers un examen comparatif des changements ayant affecté les réponses et les relations de l'Etat au mouvement islamique, ainsi que de l'impact de ces changements sur la renaissance islamique dans la Syrie d'Hafez el-Assad et de Bachar el-Assad. Elle offre une explication de l'évolution du régime autoritaire et populiste, qui est passé d'une politique visant à réduire le sécularisme au silence et à coopter la classe religieuse sous Hafez el-Assad à un appui de la renaissance islamique sous son fils. A l'occasion de ce changement, le régime baasiste a employé toute une série de stratégies destinées à consolider son pouvoir et à garantir sa survie. Ce faisant, il a stimulé la création d'une nouvelle relation entre l'Etat et les groupes islamiques, dans le but de conserver un co
Style APA, Harvard, Vancouver, ISO itp.
7

Munhanif, Ali. "Different routes to Islamism: history, institutions and the politics of Islamic state in Egypt and Indonesia". Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96697.

Pełny tekst źródła
Streszczenie:
This dissertation examines patterns of Islamist political mobilization in Egypt and Indonesia. It focuses on the development of major political organizations formed in both countries whose primary goal is the establishment of Islamic state. By focusing on these organizations, this dissertation seeks to explain an analytical puzzle: why Egyptian and Indonesian Islamist movements develop along divergent patterns of mobilization?While the traditional focus of the literature is on Islam's cultural tenets and the structure of Muslim society, I argue that the most fundamental factors that have driven the variation in Islamist mobilization were the historical formation of particular types of organizations along with how the outcomes of this period developed over time. Different institutional settings in Egypt and Indonesia prior to the formation of modern political organizations intent on the creation of an Islamic state transformed similar Islamic ideology into different patterns of organizational constructs and programs for mobilization. This formative moment is of paramount importance because it had long-term political consequences. Based on this institutional framework, this dissertation identifies a typology of Islamist historical formation centered on the distinction between the "purist" Islamist movement in Egypt and "pragmatic-reform" oriented Islamist organizations in Indonesia.This dissertation also examines the relationship between institutional settings and Islamist politics over time. I analyze the history and institutional designs of the state as conditions that both constrained and yet enabled the interests and goals of leaders in Islamist movements. Periodization— defined broadly as the historical sequences of state formation — serves as an analytical framework with which to capture critical moments and actions of the competing groups, especially between Islamist actors and the state elite in response to a particular set of changes, over a defined period of time. By tracing these various paths of Islamist political responses and initiatives through the subsequent changes of state-Islamist relations, this dissertation seeks to offer a more nuanced, historically grounded, but analytically persuasive explanation of the alternative routes toward an Islamic state, in terms of organizational formation, political mobilization and transformation.Using an historical institutional theoretical framework to interrogate my findings, it is hoped that this dissertation will contribute to a larger debate in political science on Islam and politics, state building, and the historical process of conflict-resolution between the state regimes and Islamist political forces.
Ce mémoire est consacré d'examiner des modèles de la mobilisation politique islamiste en Égypte et en Indonésie. Elle se concentre sur le développement des organisations politiques importantes formées dans les deux pays dont le but primaire est l'établissement de l'état islamique. En se concentrant sur ces organisations, cette thèse cherche à expliquer une énigme analytique : pourquoi les mouvements islamistes égyptiens et indonésiens se développent-ils selon les modèles divergents de la mobilisation? Tandis que l'objectif traditionnel de la littérature est sur les principes culturels et la structure de la société musulmane, je soutiens que les facteurs les plus fondamentaux qui ont conduit la variation de la mobilisation islamiste étaient la formation historique des types particuliers d'organisations avec la façon dont les résultats de cette période se sont développés avec le temps. Les différents cadres institutionnels en Égypte et en Indonésie avant la formation des organisations politiques modernes attentifs sur la création d'un état islamique ont transformé l'idéologie islamique semblable en différents modèles des constructions et des programmes d'organisation pour la mobilisation. Ce moment formateur est d'importance primordiale parce qu'il a eu des conséquences politiques à long terme. Basé sur ce cadre institutionnel, ce mémoire identifie une typologie de la formation historique islamiste portée sur la distinction entre le mouvement islamiste « puriste » en Égypte et « reforme- pragmatique » les organisations islamistes orientés en Indonésie.Ce mémoire examine également le rapport entre les cadres institutionnels et la politique islamiste avec le temps. J'analyse l'histoire et les conceptions institutionnelles de l'état comme conditions que tous les deux ont contraint mais ont permis les intérêts et les buts des chefs dans les mouvements islamistes. Périodisation- définie largement comme ordres historiques de formation d'état - servir comme un outil analytique avec lequel on peut capturer des moments et des actions critiques des groupes de concurrence, particulièrement entre les acteurs islamistes et l'élite d'état en réponse à les changements particulières, sur une période définie. En traçant ces divers chemins des réponses politiques islamistes et des initiatives par les changements suivants des relations d'état Islamiste, ce mémoire cherche à offrir une explication plus diversifiée, historiquement plus au sol, mais analytiquement persuasive des itinéraires alternatifs vers un état islamique, en termes de formation d'organisation, mobilisation politique et transformation. Utilisant un cadre institutionnel historique pour interroger mes conclusions, on 'espère que ce mémoire contribuera à un plus grand débat en sciences politiques sur l'Islam et la politique, l'établissement d'état, et le processus historique de l'être en conflit- résolution entre les régimes d'état et les forces politiques islamistes.
Style APA, Harvard, Vancouver, ISO itp.
8

Tavassoli, Gholam-Abbas. "Islamic movements in Iran". Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2006/969/.

Pełny tekst źródła
Streszczenie:
The modernist Islamic Movement sought to reconcile modern values and Islamic faith and attempted to express these values through an Islamic discourse and to reform political, religious and educational institutions along modernist lines. However, such a movement in the Islamic Republic of Iran raised controversy among the traditional leadership and secular intellectual groups.
The aim of this paper is to discuss how far modernist Islam could progress in an islamic republic with an old tradition.
Style APA, Harvard, Vancouver, ISO itp.
9

Tahir, Hailani Muji. "Islamic budgetary policy : in theory and practice". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 1988. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=59748.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

Lapidot, Anat. "Islam and nationalism a study of contemporary Islamic political thought in Turkey, 1980-1990 /". Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1995. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.307865.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Książki na temat "Islamic science"

1

Hill, Donald Routledge. Islamic science and engineering. Edinburgh: Edinburgh University Press, 1993.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Explorations in Islamic science. London: Mansell, 1989.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
3

ISTAC International Conference on Islamic Science and the Contemporary World (1st 2008 Kuala Lumpur, Malaysia). Islamic science and the contemporary world: Islamic science in contemporary education. Kuala Lumpur, Malaysia: Institut Antarabangsa Pemikiran dan Tamadun Islam, Universiti Islam Antarabangsa, 2008.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

Kazi, M. A. Islamic thought and modern science. Amman, Jordan: Islamic Academy of Science, 1997.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
5

Beshore, George. Science in early Islamic culture. New York: F. Watts, 1998.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

Moten, A. Rashid. Political science: An Islamic perspective. New York: St. Martin's Press, 1995.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
7

Beshore, George. Science in early Islamic culture. New York: F. Watts, 1988.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
8

Political science: An Islamic perspective. Houndmills, Basingstoke, Hampshire: Macmillan Press, 1996.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
9

The miracle of Islamic science. [Cedar Rapids, Iowa]: Knowledge House Publishers, 1992.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

Moten, Abdul Rashid. Political Science: An Islamic Perspective. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230377578.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Części książek na temat "Islamic science"

1

Phipps, Claude. "Islamic Science and Art". W No Wonder You Wonder!, 105–12. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-21680-5_10.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Rassool, G. Hussein. "Evolution of the science of the soul". W Islamic Psychology, 23–43. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003312956-2.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
3

López-Farjeat, Luis Xavier. "Philosophy and the Natural Science". W Classical Islamic Philosophy, 130–76. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781315389288-6.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

Varisco, Daniel Martin. "Islamic Folk Astronomy". W Science Across Cultures: The History of Non-Western Science, 615–50. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4179-6_21.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
5

Bäck, Allan. "Islamic Logic?" W The Unity of Science in the Arabic Tradition, 255–79. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-8405-8_9.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

Kunitzsch, Paul. "Stars in Arabic-Islamic Science". W Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1–3. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-3934-5_9060-2.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
7

Kunitzsch, Paul. "Stars in Arabic-Islamic Science". W Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 4013–15. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_9060.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
8

Moten, Abdul Rashid. "Islamic Methodology in Political Science". W Political Science: An Islamic Perspective, 32–45. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230377578_3.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
9

Ebrahimnejad, Hormoz. "What is ‘Islamic’ in Islamic Medicine? An Overview". W Science between Europe and Asia, 259–70. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-9968-6_17.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

EL-ANSARY, WALEED. "Islamic Science and the Critique of Neoclassical Economic Theory". W Contemporary Islamic Finance, 75–101. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2013. http://dx.doi.org/10.1002/9781118653814.ch5.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.

Streszczenia konferencji na temat "Islamic science"

1

Salahuddin, Rahmad. "Science and Islamic Spirituality". W 1st International Conference on Intellectuals' Global Responsibility (ICIGR 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icigr-17.2018.48.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Roshdi, Rashed. "Conceptual Tradition and Textual Tradition: Arabic Manuscripts on Science". W Editing Islamic Manuscripts on Science. Al-Furqān Islamic Heritage Foundation, 1999. http://dx.doi.org/10.56656/100084.02.

Pełny tekst źródła
Streszczenie:
Islamic manuscripts have received intensive and renewed interest over the last five decades. During that period, institutes specifically concerned with manuscripts have been established, and collections of manuscripts have been organised and classified. An example is the Iranian Collection. The institutes are both public and private, such as Al-Furqān Islamic Heritage Foundation, which is hosting our meeting today. Yet despite these commendable and important endeavours, the condition of Islamic manuscripts remains bewildering to students and observers alike.
Style APA, Harvard, Vancouver, ISO itp.
3

Saleh, Erlanda, Lukman Hakim, Edi Jatmiko i Marfudin Marfudin. "Social Science or Islamic Education". W The First International Conference On Islamic Development Studies 2019, ICIDS 2019, 10 September 2019, Bandar Lampung, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.10-9-2019.2289328.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

al-Wafā’ī, Muhammad Ẓāfir. "The editing and publication of the Islamic Medicine series: ‘ilm al-kīḥālah". W Editing Islamic Manuscripts on Science. Al-Furqān Islamic Heritage Foundation, 1999. http://dx.doi.org/10.56656/100084.11.

Pełny tekst źródła
Streszczenie:
Allow me to express my deep gratitude to al-Furqān Islamic Heritage Foundation, its founder and patron, His Excellency Sheikh Ahmed Zaki Yamani, and its pioneering staff for organising this conference and giving scholars and researchers the opportunity to meet, get acquainted, and exchange views and experiences within their specialisations and fields of activity- Pray God that He may grant the honourable sponsor of this conference many years of fruitful service to learning and Islam, the two inseparables.
Style APA, Harvard, Vancouver, ISO itp.
5

Ishma, Noor, i Ernawulan Syaodih. "Science Learning Strategies in Islamic Kindergarten". W 5th International Conference on Early Childhood Education (ICECE 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210322.032.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

Wajdi, F., H. Umami i Z. Lubis. "Islamic Education and Nurturing Islamic Characters within Islamic Homeschooling". W The Proceedings of the 4th International Conference of Social Science and Education, ICSSED 2020, August 4-5 2020, Yogyakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.4-8-2020.2302471.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
7

David, A. King. "Some remarks on Islamic scientific manuscripts and instruments and past, present, and future research". W The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.10.

Pełny tekst źródła
Streszczenie:
There are an estimated 10,000 scientific manuscripts in Arabic, Persian, and Turkish which, together with about 1,000 astronomical instruments, constitute the major sources for our knowledge of the exact sciences, astronomy and mathematics, in Islamic civilization. Most of these manuscripts and instruments date from after the most creative period of Islamic science, which spans the eighth to the fifteenth century. However, some late manuscripts also preserve for us earlier works which would otherwise be lost, and some late instruments bear features known to us only from early texts.
Style APA, Harvard, Vancouver, ISO itp.
8

Fitriyah, Ulil, Abdul Ghofur, Ratna Nurdiana i Syafiyah. "Islam Integration toward Science Education to Improve Students’ Science Literacy: Islamic School Stakeholders’ Perspectives". W International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009927313311338.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
9

Makniyah, Jauharotul. "Modern Islamic Civilization: A Strategy of Civil Reconstruction through Islamic Science and Education". W Proceedings of the 6th International Conference on Community Development (ICCD 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccd-19.2019.73.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

Said, Shahirah. "Philosophy Of Islamic Science: A Literature Study". W INCoH 2017 - The Second International Conference on Humanities. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.09.34.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.

Raporty organizacyjne na temat "Islamic science"

1

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.

Pełny tekst źródła
Streszczenie:
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).
Style APA, Harvard, Vancouver, ISO itp.
2

Kharkivska, Alla A., Liudmyla V. Shtefan, Muntasir Alsadoon i Aleksandr D. Uchitel. Technology of forming future journalists' social information competence in Iraq based on the use of a dynamic pedagogical site. [б. в.], lipiec 2020. http://dx.doi.org/10.31812/123456789/3853.

Pełny tekst źródła
Streszczenie:
The article reveals scientific approaches to substantiating and developing technology to form social information competence of future Iraqi journalists based on using a dynamic pedagogical site. After pre-interviewing students of the Journalism Faculty at Al-Imam Al-Kadhim University College for Islamic Sciences in Baghdad, the authors came to the conclusion there are issues on defining the essence of social information competences. It is established that the majority of respondents do not feel satisfied with the conditions for forming these competences in the education institutions. At the same time, there were also positive trends as most future journalists recognized the importance of these professional competences for their professional development and had a desire to attend additional courses, including distance learning ones. Subsequently, the authors focused on social information competence of future journalists, which is a key issue according to European requirements. The authors describe the essence of this competence as an integrative quality of personality, which characterizes an ability to select, transform information and allows to organize effective professional communication on the basis of the use of modern communicative technologies in the process of individual or team work. Based on the analysis of literary sources, its components are determined: motivational, cognitive, operational and personal. The researchers came to the conclusion that it is necessary to develop a technology for forming social information competence of future journalists based on the use of modern information technologies. The necessity of technology implementation through the preparatory, motivational, operational and diagnostic correction stages was substantiated and its model was developed. The authors found that the main means of technology implementation should be a dynamic pedagogical site, which, unlike static, allows to expand technical possibilities by using such applications as photo galleries, RSS modules, forums, etc. Technically, it can be created using Site builder. Further research will be aimed at improving the structure of the dynamic pedagogical site of the developed technology.
Style APA, Harvard, Vancouver, ISO itp.
Możesz być także zainteresowany rozszerzonymi bibliografiami na temat „Islamic science” dla poszczególnych typów źródeł:
Artykuły w czasopismach Rozprawy doktorskie Książki
Oferujemy zniżki na wszystkie plany premium dla autorów, których prace zostały uwzględnione w tematycznych zestawieniach literatury. Skontaktuj się z nami, aby uzyskać unikalny kod promocyjny!

Do bibliografii