Teses / dissertações: "Islamic views"

1

Husein, Fatimah. "Fazlur Rahman's Islamic philosophy". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37208.pdf.

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2

Hassan, Hussein. "Contract theory : views from the Islamic legal system". Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365481.

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3

Al-Qasem, Leena. "Islamic ethical views in vitro fertilization and human reproductive cloning". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=78237.

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For Muslims all over the world, whether in North America where they form minorities or in all-Muslim societies, their religion permeates every aspect of their lives and ethical decision-making. It is no wonder that when deliberating the treatment of infertility or the introduction of cloning to the world, Muslims look to their Islamic scholars and await their decision on such matters. They are the ones with the most knowledge of the Quran, Sunnah, and other sources used in Islam. This thesis will explore the ethics of assisted reproduction technologies and human reproductive cloning from an Islamic ethical perspective. I will investigate the principles and regulations that are used today in the Islamic analysis of both practices.

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4

Agilinko, Stephen Akpiok-bisa. "Contemporary Sunni and Ahmadiyya views of Jesus in Ghana in the light of four pre-modern Islamic sources". Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/43341/.

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This thesis examines contemporary Sunni and Ahmadiyya views of Jesus in Ghana in the light of four pre-modern Islamic sources, namely, the Qur’an, the prophetic tradition (hadith), the exegetical tradition (tafsir) and the pre-modern Muslim anti-Christian polemical tradition. Overall, seventeen treatises comprising eleven Sunni and six Ahmadiyya works are examined in this thesis. Chapter 1 is about the background to the thesis. Chapter 2 explores the person of Jesus from the perspective of four pre-modern sources in Islam. Chapter 3 examines the divinity of Jesus, the Trinity, the Incarnation, the divine sonship of Jesus etc from the standpoint of the contemporary Sunni and Ahmadiyya works. Chapter 4 investigates the death of Jesus from the perspective of the contemporary Sunni and Ahmadiyya works. Chapter 5 summarises the previous four chapters. The first finding of this thesis is that there is substantial theological agreement between the contemporary and pre-modern sources in terms of their representation of Jesus. However, the one fundamental disagreement is that the Ahmadiyya polemicists reject the substitution hypothesis espoused by all the pre-modern sources which posits that Jesus survived death by crucifixion through a miraculous intervention by God resulting in the death of an unnamed substitute. Using Qur’anic, biblical and extra-biblical evidence, the Ahmadiyya polemicists argue that Jesus was crucified, that he swooned on the Cross and was taken down and buried. This theory continues that Jesus came out of the tomb on the third day and travelled to the regions around India where he died many decades later. The second finding is that there are stylistic and methodological differences between the pre-modern sources examined in Chapter 2 and the contemporary sources examined in Chapter 3 and Chapter 4. Chapter 2 shows a philosophically rigorous, theologically sophisticated and rationally robust critique of traditional Christology. By contrast, Chapter 3 and Chapter 4 are largely an aggregation of theological arguments against traditional views of both the divinity of Jesus and his death by crucifixion. Finally, this thesis concludes that the contexts of the pre-modern and contemporary sources, the lack of appreciation of the nuances of traditional Christology by the contemporary polemicists and the needs of the Ghanaian readers may partly account for the differences in the pre-modern and contemporary sources that are examined in thesis.

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5

Haram, Nissreen. "Four scholars on the authoritativeness of Sunnī juridical Qiyās". Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61859.

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6

Shaker, Asaad. "Reason and finality in Ibn Zakarīyāʾ al-Rāzī's philosophical works". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60093.

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In this study, the relationship between medical thought and philosophy is investigated through the works of the famous Islamic thinker, Abu Bakr Muhammad b. Zakariya al-Razi (ca. 250-323/864-935). In one of the texts we shall be examining Razi thought that he could resolve the problem of the world's creation through allegory. Razi's interlocuter was concerned to defend the idea of epistemological "revelation." Although Razi agrees that the Intellect was sent by the Creator, he insists that this was done primarily for the benefit of the "self," which had become entangled in "material confusion." He is particularly concerned to counter the authoritarian implications of his opponent's epistemological position, which appears to emphasize doctrinal truth at the expense of all other considerations. These considerations are taken up by Razi in another work, the Kitab al-tibb al-ruhani. There, he draws on the science of medical treatment for application in ethics, but with some interesting implications for the problem of knowledge. The real object must be to bring man to his proper destination, and in this Razi's views coincide with the early mystical tradition in Islam, from al-Hujwiri to al-Ghazzali, where the problem essentially consists of existential realization rather than a merely abstract or intellectual process.

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7

Ebrāhim, Badrudīn Sheikh Rashīd. "The form of Muslim government and its source of authority in contemporary Islamic thought : a comparative study of the views of Ayatollah Ruḥollah Khomeini and Sayyid Quţb". Thesis, University of the Western Cape, 2013. http://hdl.handle.net/11394/5049.

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Philosophiae Doctor - PhD
The year 1924, which coincided with the fall of the Ottoman Caliphate and more recently, the Arab Spring which started in Tunisia in December 2010, and spread across much of north Africa and parts of the Middle East, has captured the attention of worldwide audiences, but also policy makers from the West to relook at the masses in the Muslim world as not politically acquiescent, even ignorant, but also, and more importantly as to which forms of government these regions would adopt, secular or Shari‘ah based (Islamic Law), or a combination of the two. The proposed research will examine and compare the views of the Shī‘i Iranian leader Ayatollah Ruhollah Khomeini and Egyptian Sunni intellectual and Muslim Brotherhood ideologue, Sayyid Quţb regarding the form of government and its source of authority. Both scholars agreed on the sovereignty of the Sharỉ‘ah. Khomeini stressed the centrality of the establishment of an Islamic government and the concept of Wilāyat al-faqīh in his book of Ḥukūmah al-Islamiyyah (Khomeini, undate). Therefore, Khomeini’s doctrine of Wilāyat al-faqīh argues that the government should be run in accordance with the Shari‘ah. For this to happen, a high-ranking cleric (Islamic jurist) should provide political guardianship over the people in the absence of and until the reappearance of the Hidden Imām. Sayyid Quţb stressed the establishment of an Islamic society before attempting to codify the Sharī‘ah (Quţb, 1981:76). His writing on politics and government does not lay out a comprehensive plan for Islamic governance. He does however; provide a foundation and three sub-principles that help determine its powers and structure. He declared that the foundation of Islamic political rule is Ulūhiyya (servitude) and Al-ḥākimiyya (sovereignty of Sharī‘ah) of Allah. This means that the Islamic government is the rule of God (Loboda, 2004: 25) Furthermore, Quţb, argues that Islam does not provide man with sovereignty, but Allah (God) is the only sovereign. In addition, he clarifies that an Islamic form of government itself is not divine as past Christian governments considered their kings to be divinely ordained. Instead, any rule with reference to Al-ḥākimiyya and based on three subprinciples is Islamic rule (Quţb, 1993). The three sub-principles for Islamic political rule indicated by Sayyid Quţb are as follows. Firstly, the rulers should be just. Secondly, the people should be obedient to the ruler as long as he submits to the sovereignty of Allah and implements the Sharī‘ah. Thirdly, there should be consultation between the rulers and the community. However Sayyid Quţb does not indicate a clear method of consultation between the ruler and the people. Instead, he leaves it up to the local conditions of the community. In the third principle, Quţb indicated that the importance of consultation encompasses the entire concept of Islamic rule and Muslim community life (Quţb, 1993:45). This means Sayyid Quţb "indirectly states that rulers should be elected by democratic vote" (Loboda. 2004:28).

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8

Al-Rashidi, Husain. "The perception of childhood in the muslim educational thought : an enquiry into the views/perceptions of Kuwaiti primary school teachers concerning the child-centred approach in Islamic education". Thesis, University of Birmingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497862.

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9

Khuluq, Lathiful. "Kyai Haji Hasyim Asyʾari's religious thought and political activities (1871-1947)". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27946.

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This thesis surveys the religious thought and political activities of K. H. (Kyai Haji) Hasyim Asy'ari (1871-1947), founder of both the Pesantren Tebuireng and the Nahdlatul Ulama. Given the extent of his legacy, it will study his life, educational background and pesantren milieu in order to gain an understanding of his career and the events that inspired him. A prolific writer, K. H. Hasyim Asy'ari produced works on theology, sufism, politics and Islamic law. Many of these works will be discussed. His theology was standard Sunni, while his mystical practice and thinking may best be described as sufi/ orthodox. He encouraged Muslims to follow the four Sunni schools (madhahib) in the belief that they contained the most valid teachings. In the political sphere, he called upon Muslims to strengthen the ties of Muslim brotherhood. And although K. H. Hasyim Asy'ari spent most of his life teaching in the pesantren, he also played an important political role, especially as leader of a Muslim unity movement during the late Dutch colonial period, as representative to Muslim organizations active under the Japanese occupation and finally as a supporter of Indonesian independence in the late 1940s. Significantly, K. H. Hasyim Asy'ari was regarded as the preeminent leader of the traditionalist Muslims from the 1920s to the 1940s, but enjoyed the respect of the modernist faction at a time when relations between traditionalists and modernists were strained. In effect, he served as spiritual leader to many 'ulama', soldiers and politicians.

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10

Al-Agla, Ali. "Introducing computer supported co-operative learning to the curriculum of Islamic studies and Arabic language in Arabic Language Institute for non-Arabic speakers : teachers' perceptions, students' responses and administrators' views". Thesis, University of Hull, 2001. http://hydra.hull.ac.uk/resources/hull:5402.

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The Saudi education system is facing a climate of change and interest in exploiting new technology and educational approaches to improve teaching and learning. In this climate, the present study explores the feasibility of introducing computer assisted cooperative learning at the Language Institute of Umm Al-Qura University, in terms of teacher attitudes to computers and their experience with/attitudes towards co-operative learning; administrative support for such innovation; and students' responses to a cooperative learning environment. A four-part Likert-type questionnaire was administered to 148 teachers of Arabic and Islamic Studies from four universities, to investigate their positive and negative attitudes to computers, feelings about computers' usefulness, and intimidation about using computers. At Umm Al-Qura University, views on co-operative learning were obtained from 35 teachers of Arabic and Islamic Studies, by means of interviews. Interviews were carried out with five senior administrators at the university, regarding development in curricula and teaching methods, including training and staff development needs and funding issues. Twenty-two students of elementary Arabic from the University's Language Institute took part in computer assisted cooperative learning sessions, using software developed by the researcher and were observed and interviewed. Teachers, irrespective of personal and professional characteristics, generally had positive attitudes to computers, while administrators claimed that efforts to provide computer access and training to teaching staff were underway. Teachers also had generally positive attitudes to cooperative learning, and some sceptics were won over by the sight of their students participating actively and with enjoyment in the sessions conducted by the researcher. There was however evidence of reluctance by teachers to give students responsibility for their learning. Teachers and administrators blamed each other for what they saw as stagnation in educational approaches, but both groups favoured change. The researcher concludes that the introduction of computer-assisted cooperative learning supported by appropriate training could benefit both students and teachers and offers recommendations for its implementation.

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11

Nazary, Samaren. "The Islamic view of Jesus Christ". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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12

Bucheery, Raja Ali M. "True and fair view : an Islamic perspective". Thesis, University of Surrey, 2001. http://epubs.surrey.ac.uk/663/.

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13

Mendelson, Miriam E. "A Systems Understanding of Terrorism with Implications for Policy". University of Akron / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=akron1209398769.

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14

Pattinson, Peter M. "The Crusaders' views of Islam". Thesis, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273772.

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15

Effendy, Bahtiar. "Islam and the state : the transformation of Islamic political ideas and practices in Indonesia /". The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu148785931334577.

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16

Ramzi, Abdul Qader Hashim. "Islamic education in the understanding of present day Muslim educationalists : a view of the concept of Islamic education within the Islamic context". Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1031/.

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17

Gupta, Priyadarshini. "Reincarnations of Neo-Orientalism: Islam and its Representations in Post-9/11 Literature". Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1502146148540323.

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18

Flenar, Chelsea Marie. "Islamist Political Agency in Egypt and Tunisia". Ohio University Art and Sciences Honors Theses / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ouashonors1367443639.

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19

Jalil, Abdul Rahim. "Sculpture : exploration with Islamic calligraphy /". Connect to resource, 1990. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1224613475.

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20

Ridge, Kristin. "The American Islamic Cultural Center". University of Cincinnati / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1495807156023029.

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21

Sati, Mohamed A. "Internet Islam: An Analysis of U.S.-Based Websites Dedicated to Promoting an Islamic Viewpoint in the Post 9/11 World". Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1245935036.

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22

Owusu, Kwame A. "The Development of Islamic Education in Ghana: Perspectives of Reformers on the Transformation of Integrated Public Islamic Schools". Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1493120256728132.

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23

Bajouda, Hamza. "Analysis of three Islamic art historians' explanations of the characteristics and formation of Islamic art : implication for model development /". The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487847309052512.

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24

Zarabadi, Seyedeh Ladan. "Governmental Islamic Patriarchy and the Gendered City: The Re-making of Iranian Public Spaces under the 21st Century Islamic Republic". University of Cincinnati / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1573575958986507.

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25

Alotaibi, Sultan. "Study of Islamic Teaching Methods in Saudi Arabia". Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395603595.

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26

Alshehri, Mohammed S. H. "A critical study of western views on Hadith with special reference to the views of James Robson and John Burton". Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/1671/.

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The present thesis is a critical examination of the two well-known post-Schachtian scholars of Hadith; James Robson and John Burton. Both scholars are major contributors to modern Hadith studies in the West. It assesses their main arguments and their methodological approaches to Hadith literature. It also provides a historical survey of the key arguments and works of their predecessors since the rise of the modern Western debates over the reliability of Hadith materials. This critical study points to the conclusion that Robson and Burton were heavily influenced by the sceptical attitude of Ignaz Goldziher and Joseph Schacht towards the historicity of Hadith. However, Robson is inclined to accept some aspects of the Muslim traditional view regarding the genesis of Hadith and its isnad system (chain of transmitters). Burton, on the other hand, expresses a sceptical stance towards the historicity of Hadith and argues that the development of Hadith originated from the exegesis of the Qur’an, having no historical basis in the teachings of Prophet Muhammad.

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27

Muttaqin, Farid. "Progressive Muslim Feminists in Indonesia from Pioneering to the Next Agendas". Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1213212021.

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28

Bowen, Lauren R. "Free to Hate Freedom and the survival of liberalized states confronting theemergence of political Islam; effective state solutions to the rise of Islamic politicalviolence in democratic societies". Wright State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=wright1440889210.

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29

Sulehri, Waqas A. "Americans' views of the Muslim world realities and fallacies". Thesis, Monterey, Calif. : Naval Postgraduate School, 2006. http://bosun.nps.edu/uhtbin/hyperion.exe/06Dec%5FSulehri.pdf.

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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2006.
Thesis Advisor(s): Glenn E. Robinson "December 2006." Includes bibliographical references (p. 89-96). Also available in print.

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30

Azmeh, Wayel. "Misconceptions About the Caliphate in Islam". University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1460735934.

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31

Sweetser, Heather M. "A Chapter in the History of Coffee: A Critical Edition and Translation of Murtada az-Zabidi's Epistle on Coffee". The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1339184075.

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32

Werth, Megan Renee. "Spirit Possession: Exploring the Role of the Textual Tradition in Islam". Wright State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=wright1334615227.

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33

Anwar, Etin. "Ibn Sīn̄ā and mysticism : a reconsideration". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28241.

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Ibn Sina has been the object of many contemporary studies, all of which have attempted to examine various angles of the possible connection between Ibn Sina and mysticism. These studies, however, have not fully explored Ibn Sina's understanding of mysticism; he is generally seen as the most rational philosopher who ever lived and, therefore, unlikely to have been a mystic in any sense. In response to this claim, the present study aims to reconsider Ibn Sina's connection with mysticism and to examine his own perception of this tradition.
This thesis first looks at the various factors which may possibly have contributed to Ibn Sina's mystical thought. Two of these were his spiritual consciousness and the Shi'ite milieu of his times. The intellectual tradition in which Ibn Sina lived, and his exposure to different aspects of Islamic intellectual tradition, were another factor that shaped his mystical thought. This thesis also attempts to reread Ibn Sina's mystical works in order to reveal his methodological perspective on mysticism. Ibn Sina incorporates mystical experience in a symbolic narrative into his work. He also theorized about mystical experience, using S&dotbelow;ufi terms like mystical knowledge ('irfan) and love ('ihsq), and tried to explain these experiences in a systematic fashion.
Ibn Sina's main contribution to the field of mysticism is his attempt to reconcile and to connect the different traditions of Neoplatonism, gnosticism, and S&dotbelow;ufism. It is remarkable how these ideas fit into a common framework---that of mysticism. These ideas may possibly stem from his close understanding of and sympathy with S&dotbelow;ufi discourse. Ibn Sina also contributed to a new literary genre in S&dotbelow;ufi literature, most notably in his visionary recitals, which express a sort of mystical experience.

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Nuryatno, Muhammad Agus. "Asghar Ali Engineer's views on liberation theology and women's issues in Islam : an analysis". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64175.pdf.

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35

Abu, Raiya Hisham. "A Psychological Measure of Islamic Religiousness evidence for relevance, reliability and validity /". Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1158091753.

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36

Tuazon, Allen L. "“Understanding” in Revelation: the root ‘-Q-L in the Qur’ān". The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306868259.

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Sajedi, Bidgoli Aboulfazl. "A critical analysis of William Alston's view of religious language, with a comparison with classical and modern Islamic theories". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ59222.pdf.

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Armstrong, Amatullah. "The artist transformed : Sufi views on the development of the self and art". Thesis, Queensland University of Technology, 1997.

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Abu Madyan Shu'ayb, the exalted Sufi Shaykh of twelfth century North Africa and a contemporary of Shaykh Muhyi-d-Din Ibn al' Arabi, used to say to his disciples, "Feed us with fresh meat." He did not want them to merely relate what another person had to say about Knowledge of Allah. He wanted his disciples, those who struggled on the Sufi Path, to bring forth from the depths of their own hearts that particular Knowledge which Allah had given to each of them. Shaykh Ibn al-'Arabi often quotes the famous Sufi axiom, "Selfdisclosure never repeats Itself" that is, Allah never reveals or unveils Himself in the same manner in two successive moments to any two creatures within His Creation - ever. The Artist Transformed: Sufi Views on the Development of the Self and Art is a meal containing portions of the fresh meat about which Shaykh Abu Madyan Shu'ayb used to speak. The meat is neither raw nor undercooked nor burned. It is fresh in that it brings forth, for the first time, certain aspects of the Spiritual Doctrine and Methods of Tasawwuf, explaining them and then relating them to the Sufi artist and his world. This meal is not to everyone's taste. It will only be agreeable, health giving and even delicious to those men and women who genuinely yearn for and seek Knowledge of the Divinity. From the Sufi perspective, fresh and spontaneous Knowledge, which enters the purified human heart in the flash of a second, is the only knowledge worthy of being called True Knowledge. This endless unfolding of True Knowledge from the Essence Itself is Real Islam; the Total and Perfect Submission to Allah and the Unconditional Love of Him which marks the final unending stage in the Holy Prophet Muhammad's Art and Science of Self-Transformation. "Islam is a spiral, having its beginning with us in the law of the community and its end is with God in infinitude. Anyone ascending this ladder continues towards God in infinitude. Thus, every moment, he gains increased knowledge and consequently surrenders himself, more and more, to God ... This is not idealistic talk, because it has a practical beginning that is placed firmly on the ground in order to lead everyone upwards in itlaq, infinitude, at varying degrees of achievement, each according to his level of knowledge. Everyone is ascending this ladder; 'Above every knowledgeable one is another who is even more knowledgeable' ([The Holy Qur'an] 12:76), until knowledge itself culminates with [God] the 'Knowledgeable of all the unknown' ([The Holy Qur'an] 9:78)." This Art and Science of Self-Transformation is known as Tasawwuf. Within Tasawwuf True Knowledge is called ma 'rifa. It indicates Heart Knowledge not head knowledge. Ma 'rifa cannot be learned. It is the Knowledge which is not to be found in books. Ma 'rifa is the very core of Tasawwuf. This thesis concentrates upon the Art and Science of Transformation and the Spiritual Methods which aim at purifying the heart in readiness to receive ma 'rifa. From the Sufi viewpoint, the here below cannot be understood without Illumination from Above. Therefore, all Sufi writings begin from Above, from the Source, from Allah. There is a distinction to be made between Sufi writings and writings about Sufism. Sufi writings refer to works by people who are themselves initiates of a Sufi Tariqa (Path or Order). They are writings from the inside. In contrast, writings about Sufism are studies and observations from the outside, by people who are not connected to a Sufi Tariqa. This thesis has been researched and written from within the Living Tradition of Tasawwuf by a Western initiate in an authentic Sufi Tariqa, the Tariqa al-Burhaniyya ad-Dasuqiyya ash-Shadhiliyya. Thus the scope of this thesis is to examine both the Spiritual Doctrine and Methods which permeate the traditional world of the Sufi artist. Every moment of his existence and every aspect of the world in which he lives and creates are penetrated and permeated by the Divine Word of the Holy Qur'an. Therefore, the Spiritual Doctrine and Methods of Tasawwuf, which spring directly from the Holy Qur'an, are the central concern of this thesis.

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Anshori, Ibnu. "Mustafa Kemal and Sukarno : a comparison of views regarding relations between state and religion". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26248.

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This work is a comparative study of the process of secularization in Turkey and Indonesia, with reference to the thought and policies of Mustafa Kemal and Sukarno. In their rational approach to religion and the concern to modernize their societies the two leaders were guided by a secularist paradigm of the relationship of state and religion that each formulated. The abolition of the sultanate-caliphate system, the end of Islam as the state religion and the replacement of Shari/'a by Western codes demonstrated the impact of modernization and secularization on Turkey. The "polity-dominance secularization" of Mustafa Kemal along with, among other thing, the abolition of religious education, the banning of the mystical orders, and the mandatory use of Turkish in Islamic ritual, made Turkey a completely secular state. In Indonesia, secularization was meant not only to serve the cause of modernization but also has had a special significance for ensuring the religious minority's support of the political system. Sukarno's decision to establish a quasi-secular Pancasila state was guided by a concern for political unity. However, unlike Mustafa Kemal, Sukarno avoided the strategy of overt opposition to religion, in order not to entail unacceptable political risks. Though the Indonesian Islamic parties have frequently opposed Sukarno's secularism, the Islamic ideological orientation was significantly moderated by Sukarno's pragmatic syncretism, as embodied in his manifesto NASAKOM (nationalism, religion and communism). Unlike in Turkey, Islamic parties were recognized, and Islamic courts and the system of religious education were integrated into the structure of state in Indonesia.

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Neff, Pamela S. "Freedom of Religion or Freedom from Religion? The New Laicite in France". Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1351638370.

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Wightman, Melinda Cathrin. "'ABD Al-Rahman Al-Kawakibi's Vision for an Islamic Renaissance: Umm Al-Qura". The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1364225279.

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Oweidat, Lana A. "Disrupting the Western Gaze: An Arab-Islamic Intervention in Rhetoric and Composition Studies". Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1396291760.

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Samerdyke, Olivia Kathleen. "Information vs. Propaganda:An Analysis of the Washington Post's Reporting of the Islamic State". Bowling Green State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1459512198.

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Zarbakhsh, Hallie Ida. "The Potential of Islamic Finance for Environmental Sustainability and Social Equity in Iran". Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461334909.

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ALWEHAIBI, HALAH S. "Emergent Writing by Bilingual Kindergartners in an Islamic School in The United States". The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu159538785167387.

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Haydar, Maysan. "Immigration and the Forging of an American Islam". The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1595279435195722.

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Yildirim, Fatih. "The Role of Islamic Institutions in Identity Formation among Somali Adolescents in Columbus, Ohio". Ohio University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1292435922.

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Selby, Parker. "Husayn's Dirt: The Beginnings and Development of Shi'i Ziyara in the Early Islamic Period". The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1500473250503136.

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Husain, Samir. "Madrassas: The Evolution (or Devolution?) of the Islamic Schools in South Asia (1857-Present)". Oberlin College Honors Theses / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1525347741957091.

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Yahaya, Azlan R. "Islam Hadhari: An Ideological Discourse Analysis of Selected Speeches by UMNO President and Malaysia Prime Minister Abdullah Ahmad Badawi". Ohio University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1331172976.

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