Дисертації з теми "Muslim women (Islamic law)"
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Deutsch, Karin Anne. "Muslim women in colonial North India circa 1920-1947 : politics, law and community identity." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/229605.
Повний текст джерелаMoolla, Mohammed. "The imperative to implement Muslim personal law in South Africa." University of Western Cape, 2021. http://hdl.handle.net/11394/8358.
Повний текст джерелаIt has been more than 25 years since the Interim Constitution came into effect and a Bill of Rights was introduced. Yet Muslim Personal Law ( still has no lega l recognition in South Africa. This the sis investigates how this causes serious problems for Muslim women who suffer grave injustices upo n divorce due to the non recognition and non regulati on of Muslim marriages It highlights t he State refus al to enact legislation despite the dicta and obiter comments from the courts spanning more than two decad es enjoining the state to effect legislation to achieve this purpose. South African law is still fundamentally lacking in the recognition of the rights of parties to marriages contracted only in terms of M PL . For couples married in accordance with civil law, marriages and divorces are dealt with under the relevant statutes, namely the Marriage Act 25 of 1961, t he Civil Union Act 17 of 2006 and the Divorce Act 70 of 1979. No provision has been made in statu tor y law for MP L . Previously the courts have held that this was due to the potentially polygyn ous nature of Muslim marriages. Muslim m arriages are inadequately regulated resulting in serious hardships to Muslim women and children. This thesis furthermore inve stigate s the need to recognize MPL .
Huq, Naima. "Women's right to divorce in rural Bangladesh." Thesis, University of East London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282753.
Повний текст джерелаPettersson, Maria. "Whose Islam is the right Islam? :." Lund, Sweden : Department of Economic History at Lund University, 2002. http://www.ekh.lu.se/publ/mfs/6.pdf.
Повний текст джерелаMoosa, Najma. "A comparative study of the South African and Islamic law of succession and matrimonial property with especial attention to the implications for the Muslim woman." University of Western Cape, 1991. http://hdl.handle.net/11394/7497.
Повний текст джерелаAs a Muslim south African trained in South African Roman-Dutch law, I have been exposed to experiences/situations which indicate a conflict between the principles of South African Roman-Dutch law and Islamic law of succession. This has prompted me to do some research into the history of Islamic law, the spreading of Islamic law over large parts of the world and the question of the recognition and application of Islamic law in South Africa. The central theme of this study is the Islamic law of succession in so far as it affects women. Chapter One of my dissertation contains a brief historical background which outlines on the one hand, the nomadic society, women and succession in pre-Islamic Arabia and on the other, their improved position upon the advent of Islam {seventh century) . It ends with the historical background of Muslims in South Africa. Chapter Two is devoted to the marriage property background against which both the South African and Islamic law of succession operate. Thereafter, in Chapter Three, the South African law and Islamic law (substantive rules} of succession are compared. These include both intestate and testamentary succession, the latter being limited on the Islamic side. Chapter Four, with the backgrounds sketched in Chapters Two and Three, demonstrates the visible internal conflicts between the Islamic and South African law of marriage and succession as encountered in South African practice. After evaluating statistics and alternative solutions in this regard, and having arrived at certain conclusions, I propose that recommendations about the possible recognition and application of Muslim Personal Law in South Africa which is at present enjoying the attention of the South African Law Commission in Project 59 should see fruition and be implemented as it can only assist the society in closer inspection are riddled with controversies. Chapter Six explores the treatment received by a Muslim widow, daughter and mother in terms of their respective fixed "intestate" shares and its implications for modern twentieth century society. which we live since it is a vital aspect affecting our daily lives {and deaths!). Chapter Five covers the whole aspect of the Muslim testator or testatrix' s limited "freedom" of testation and reforms by certain forerunner countries in this regard which on closer inspection are riddled with controversies. Chapter Six explores the treatment received by a Muslim widow, daughter and mother in terms of their respective fixed "intestate" shares and its implications for modern twentieth century society.
Altinoz, Vuslat Devrim. "The Ottoman Women's Movement: Women's Press, Journals, Magazines and Newspapers from 1875 to 1923." Oxford, Ohio : Miami University, 2003. http://www.ohiolink.edu/etd/view.cgi?miami1060799831.
Повний текст джерелаTriggiano, Daniela. "Muslim women and families between law of God and secular law: Italian and European debate." Doctoral thesis, Universita degli studi di Salerno, 2011. http://hdl.handle.net/10556/1525.
Повний текст джерелаMy work is stuctured in four closely related parts. In the the first one, titled Religion and Modernity, I dwell on the importance of religious phenomenon for the sociology that since its origins has had a strong interest for religion, its meaning and its rule in the modern societies. Subsequently I focus on cultural pluralism of our contemporary societies, in particular on religious one. I upfront aim to stress that cohabitation of different cultural groups in the same country is a relatively new issue. Cultural differences are today more evident compared with the past and they are subject of claims of recognition that States have difficulty to give legitimacy. Similarly the cohabitation of different religious groups is not an exclusive mark of our contemporary societies. However religious pluralism that characterizes our contemporary societies is a very dynamic and complex process: new religious movements originated from USA, Japan, and India spread beside traditional religions followed in Europe. The research of new strategies by manage the new form of social and cultural pluralism, that aim to guarantee the participation of different cultural groups in the public sphere and the recognition of particular legal autonomy in these social areas that are crucial in the process of definition and preservation of cultural identity, is the subject of the lively debate on multiculturalism. So in this part I reconstruct the secularization theory on which liberal model is based, the different perspective of multiculturalism debate and I focus on the de-secularization theories elaborated by authoritative scholars as Jurgen Habermas, Peter Berger and Josè Casanova. My aim is to stress that we have to revisit the traditional and liberal model of separation of religious sphere and secular one... [edited by Author]
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Narain, Vrinda. "Anxiety and amnesia : Muslim women's equality in postcolonial India." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102240.
Повний текст джерелаIn this context, the notion of citizenship becomes a focus of any exploration of the legal status of Muslim women. I explore the idea of citizenship as a space of subaltern secularism that opens up the possibility for Indian women of all faiths, to reclaim a selfhood, free from essentialist definitions of gender interests and prescripted identities. I evaluate the realm of constitutional law as a counter-hegemonic discourse that can challenge existing power structures. Finally, I argue for the need to acknowledge the hybridity of culture and the modernity of tradition, to emphasise the integration of the colonial past with the postcolonial present. Such an understanding is critical to the feminist emancipatory project as it reveals the manner in which oppositional categories of public/private, true Muslim woman/feminist, Muslim/Other, Western/Indian, and modern/traditional, have been used to deny women equal rights.
Bano, Samia. "Complexity, difference and 'Muslim Personal law' : rethinking the relationship between Shariah Councils and South Asian Muslim women in Britain." Thesis, University of Warwick, 2004. http://wrap.warwick.ac.uk/1205/.
Повний текст джерелаZarzour, Asma Adnan. "The particularities of human rights in Islam with reference to freedom of faith and women's rights a comparative study with international law /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24806.
Повний текст джерелаMarlita, Tita. ""Ways of knowing" : Islamic customs of polygamy, veiling and seclusion in the autobiographical writings of Huda Shaarawi and Kartini /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ47428.pdf.
Повний текст джерелаHosain, Sheema. "Re-examining the role of Islam and South Asian culture in the public discourse of forced marriage in the UK." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98933.
Повний текст джерелаFarrouh, Ziyad. "Le Mahr (don nuptial) dans le droit islamique selon les écoles sunnites, chiites et ibāḍite". Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5017.
Повний текст джерелаThis work aims to illustrate a comparative analytical study of the concept of mahr (marriage gift) in Islamic Shari’a according to different schools of fiqh: hanafī, maliki, shafi'i, hanbali, ja'fari, ibadi and zaydi. At the beginning, the genesis of the concept of mahr and the difficulties of its translation are presented and discussed. Through the directions of these schools, the concept of mahr and its importance in the marriage contract is analyzed. The points of agreement and the divergence are demonstrated and based on the interesting confrontation of the various conventional sources of sunni, shi’i and ibadi fiqh. The research covers the period between first and seventh century of Hegira, which corresponds to the VII and XIV century of the Christian era. The legal aspect of mahr, its amount, nature and the different kinds are the questions explained in the thesis. The concepts of the mahr musamma and mahr al-mitl are extensively discussed. This study is carried out by considering mahr in all legal situations: the marriage, the divorce (talaq) ẖul' and the dissolution of marriage (faskh)
Osman, Fatima. "Freedom of Religion and the headscarf: a perspective from international and comparative constitutional Law." Master's thesis, Faculty of Law, 2013. http://hdl.handle.net/11427/32997.
Повний текст джерелаTurner-Rahman, Israt. "Consciousness blossoming Islamic feminism and Qur'anic exegesis in South Asian muslim diaspora communities /." Pullman, Wash. : Washington State University, 2009. http://www.dissertations.wsu.edu/Dissertations/Spring2009/I_Turner-Rahman_050109.pdf.
Повний текст джерелаBaderin, Mashood A. "Modern Muslim states between Islamic law and international human rights law." Thesis, University of Nottingham, 2001. http://eprints.nottingham.ac.uk/10964/.
Повний текст джерелаHussin, Iza R. "The politics of Islamic law : local elites, colonial authority, and the making of the Muslim state /." Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/10783.
Повний текст джерелаGlover, Michael Emanuel. "Islamic institutions, the status of women, and economic growth." Thesis, Georgia Institute of Technology, 2010. http://hdl.handle.net/1853/33990.
Повний текст джерелаHayman, Sarah. "Re-veiling and occidentalism four case studies /." Diss., Online access via UMI:, 2007.
Знайти повний текст джерелаSwart, Susanna Maria. "Beyong the veil : Muslim women write back." Thesis, University of Pretoria, 1999. http://hdl.handle.net/2263/37291.
Повний текст джерелаThesis (PhD)--University of Pretoria, 1999.
gm2014
English
unrestricted
Lambert, Hurley Siobhan. "Contesting seclusion : the political emergence of Muslim women in Bhopal, 1901-1930." Thesis, SOAS, University of London, 1998. http://eprints.soas.ac.uk/28963/.
Повний текст джерелаLutfallah, Samiha Kamel. "Non-Muslims in a Muslim state with special reference to contemporary Egypt." Thesis, SOAS, University of London, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308071.
Повний текст джерелаUddin, Islam. "Muslim family law : British-Bangladeshi Muslim women and divorce in the UK." Thesis, Middlesex University, 2018. http://eprints.mdx.ac.uk/25636/.
Повний текст джерелаBjurman, Emilia. "The feminist behind the veil: Experiences of Muslim women in Sweden." Thesis, Linnéuniversitetet, Institutionen för samhällsstudier (SS), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-60490.
Повний текст джерелаHilal, Maha. ""Too damn Muslim to be trusted"| The war on terror and the Muslim American response." Thesis, American University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3633894.
Повний текст джерела"Our war is not against Islam.....Our war is a war against evil…" -President George W. Bush.
Despite President Bush's rhetoric attempting to separate Muslims in general from terrorists who adhere to the Islamic faith, the policies of the War on Terror have generally focused on Muslims domestically and abroad, often for no greater reason than a shared religious identity with the perpetrators of the 9/11 attack (see for example, National Special Entry-Exit Registration). While foreign-born Muslims were the primary subjects of earlier policies in the War on Terror, several cases involving Muslim Americans suggest that despite holding U.S. citizenship, they may be subject to differential standards of justice (i.e. Hamdi v. Rumsfeld or the targeted killing of Anwar Al-Awlaki). Building on previous scholarship that has examined the Muslim American experience post 9/11, this dissertation focuses on the relationship between the substance and implementation of laws and policies and Muslim American attitudes towards political efficacy and orientations towards the U.S. government. In addition, this dissertation examines the relationship between policy design and implementation and Muslim American political participation, alienation, and withdrawal.
This study was approached through the lens of social construction in policy design, a theoretical framework that was pioneered by Anne Schneider and Helen Ingram. Schneider and Ingram (1993, 1997) focus on the role of public policy in fostering and maintaining democracy. With the goal of understanding public policy as a vehicle to promoting or inhibiting democracy, their analysis focuses on how the use of social constructions of different policy group targets can affect their attitudes towards government and citizenship, in addition to behaviors such as political participation.
According to Schneider and Ingram (1993, 1997, 20005), groups with favorable constructions can expect to receive positive treatment and exhibit positive attitudes towards government and participate at higher levels than groups with negative social constructions, who will develop negative orientations towards government, a decrease in feelings of political efficacy, and lower levels of political participation. Within this conceptualization of the impact of policy on target groups is the element of political power, which Schneider and Ingram (1993, 1997, 2005) examine as a measure of the degree to which different target groups can challenge their social construction and, subsequently, the policy benefits or burdens directed at them.
Research studying the impact of policies on differently constructed groups (welfare recipients, veterans, etc.) has empirically verified Schneider and Ingram's (1993, 1997, 2005) social construction in policy design theory. However, none of the existing research has yet to apply this framework to Muslim Americans as a group and in the context of counter-terrorism policies.
In order to situate the Muslim American responses according to the theories' main propositions, this study provides a background on many of the post 9/11 counter-terrorism policies, highlighting those policies that have disproportionately impacted members of this group. This research also examines how the War on Terror has been framed, and the actors involved in the construction of the Muslim image, with a focus on discerning the ways in which members of this population have been demonized and positioned as collectively responsible for acts of terrorism perpetrated by other Muslims.
This study utilized a mixed methods approach and included a quantitative survey and qualitative interviews. Purposive sampling was used in order to obtain a sample of Muslim Americans from different racial and ethnic backgrounds proportionate to the demographics of this community in the United States. The study findings are based on surveys from 75 individuals and interviews with 61 individuals.
The findings in this study reveal that Muslim Americans overwhelmingly perceive themselves to be the target of the War on Terror policies. Further, the data in this study shows that Muslim Americans across a range of backgrounds question the degree to which they are entitled to equity in both cultural and legal citizenship, including procedural justice. Despite exhibiting these views towards citizenship and procedural justice, a majority of Muslim Americans nonetheless reported increased levels of political participation as a response to policies that targeted them.
These findings provide additional empirical support for the social construction in policy design framework. Specifically, this data demonstrates that Muslim Americans in large part believe themselves to be the policy targets and have internalized many of the social constructions that have emerged vis-à-vis policy design and implementation. Consequently, Muslim Americans have developed subsequently negative orientations towards government and a sense of diminished citizenship. While the study results in terms of increased political participation may appear to be at odds with what the framework suggests, these increased levels of political participation are more properly couched as being a function of fear or threat, and in this sense a symptom of being targeted. (Abstract shortened by UMI.)
Almila, Anna-Mari. "Hijab as dress : Muslim women's clothing strategies in contemporary Finland." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211282.
Повний текст джерелаAl-Ghazawi, Loai Azmi. "The legal status of Jerusalem in Islamic Fiqh (jurisprudence) and international law." Thesis, Glasgow Caledonian University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340613.
Повний текст джерелаMoosa, Ebrahim. "Application of Muslim personal & family law in South Africa : law, ideology and socio-political implications." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/14344.
Повний текст джерелаWhat I have coined as 'politics' occur at two levels, namely at the level of the differing political perceptions of Muslims and at the level of how they interact with the modern-state. This study approaches the subject from two angles. The first deals with a community's self-perception in relation to its religious symbols and values. The second involves an understanding of the human reality we experience. Law, ideology, economics and a host of other forces dictate the destinies of people. It is against the backdrop of the above two levels that the implications of the implementation of MPL [Muslim Personal Law] is examined in this thesis. It must be said at the outset that MPL has as yet not been applied in South Africa. The debate regarding its implementation has only begun. This thesis thus looks into the dynamics of this experience. Some aspects of the debate is also based on projections and comparative studies.
Robertson, Julie Anne Carleton University Dissertation Sociology and Anthropology. "Contesting a coercive islam; "women living under Muslim laws" and Pakistan." Ottawa, 1996.
Знайти повний текст джерелаAbduroaf, Muneer. "The Impact of South African Law on the Islamic Law of Succession." University of the Western Cape, 2018. http://hdl.handle.net/11394/6211.
Повний текст джерелаSouth African Muslims constitute a religious minority group that is subject to dual legal systems. In the public sphere they are bound by South African law whereas in the private sphere are duty bound in terms of their religion to follow Islamic law. Muslims are required, in terms of their religion, to ensure that their estates devolve in terms of the Islamic law of succession. A son inherits double the share of a daughter in terms of the Islamic law of intestate succession. This unequal distribution of shares has led to a premise that the Islamic law of intestate succession discriminates against females. The South African Constitution strongly promotes the right to equality and non-discrimination. There is therefore a serious need to investigate the fairness of the Islamic law of intestate succession within the context of South African law. This is in the interest of a religious minority group who have been in South Africa since 1654.
Awass, Omer. "FATWA: THE EVOLUTION OF AN ISLAMIC LEGAL PRACTICE AND ITS INFLUENCE ON MUSLIM SOCIETY." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/259501.
Повний текст джерелаPh.D.
My dissertation examines the transformation of Islamic legal discourse and the impact of that discourse on Muslim society. More particularly, it analyzes fatwas (religious legal edicts) over the course of Muslim history so as to determine how this legal mechanism was instrumental in the making and remaking of Islamic law and society. Historically speaking, substantive aspects of Islamic law developed out of the material of fatwas. In the very early stages of Islamic history there were no codified laws to guide people in their religious and social concerns, but the manner in which Muslims received guidance with regards to their religious practice was that they posed their concerns to early proto-jurists in the form of religio-legal questions, which these jurists addressed in the form of fatwas. Out of the critical mass of these fatwas, Islamic legal manuals began to be compiled and a definitive corpus of Islamic law came into being. Essentially, my investigation looks at the development and continuing evolution of Islamic law through lens of a particular legal practice: issuance of fatwas. By examining fatwas in different periods of Islamic history from the beginning until today, I chart the transformations that take place in Islamic legal tradition(s) as a result of the encounter with changing socio-historical conditions. More particularly, my analysis draws attention to the way in which legal practices amongst jurists created discursive shifts to established norms within Islamic legal discourse on how these discursive shifts contributed to the evolution of Islamic law. Moreover, by analyzing fatwas issued from Muslim jurists from various regions and periods, I identify how fatwas were essential catalysts for historical change, which gives us a better appreciation of the interrelationship between law and society. This historical foundation provides a basis for a diachronic assessment of the transformations that take place in Islamic legal tradition as a result of the encounter with colonialism. In latter part of my investigation, I examine how the practice and rationalization of fatwa has changed due to the ramifications of colonialism on the Muslim world. In this era, the established practices and doctrines of Islamic law were critiqued through the lens of modern Western ideas. This spawned modern Muslim movements that sought to reform Islamic law and redefine its relationship to the state and society. After historically establishing the ideas which were advocated by reformers, my goal is to assess whether those calls for reform have actually affected the practice Islamic law at the substantive and procedural levels. I do this by subjecting fatwas issued in the postcolonial period to critical analysis, so as to determine whether the procedures or rationale of fatwas have changed in a fundamental way. The larger themes that I address in my latter analysis is whether this modern trend amongst some Muslim thinkers and jurists towards contextually oriented legal concepts represents a lasting shift away from the traditional textually oriented legal methodology to produce a new type of discourse that is revolutionizing Islamic law or is it a passing phenomenon that will not make a lasting impact on how Islamic law is derived in the future. Fatwas are the key starting points in addressing these question because they represent the most elemental dimensions of Islamic law and the new legal developments within it. So, they offer vistas on how Muslim religious and legal practice will undergo a transformation in the future.
Temple University--Theses
Al-Wahabi, Najla I. "The Hijab : its origin and development from the pre-Islamic period to the end of the Umayyad period." Thesis, SOAS, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360809.
Повний текст джерелаGuenther, Alan M. "Syed Mahmood and the transformation of Muslim law in British India." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85165.
Повний текст джерелаHamzic, Vanja. "A history in the making : Muslim sexual and gender diversity between international human rights law and Islamic law." Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/a-history-in-the-making(1fff3bb6-e893-40f0-88eb-85ec4d8549de).html.
Повний текст джерелаAlmansoor, Mohamed Ali Saleh. "Political rights of women in Islamic law, international law and the United Arab Emirates law." Thesis, Glasgow Caledonian University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395790.
Повний текст джерелаal-Haddad, Haitham. "A critical analysis of selected aspects of Sunni Muslim minority fiqh, with particular reference to contemporary Britain." Thesis, SOAS, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.680163.
Повний текст джерелаWelchman, Lynn. "Beyond the code Muslim family law and the shariʼa judiciary in the Palestinian West Bank /". The Hague ; London ; Boston : Kluwer Law International, 2000. http://catalogue.bnf.fr/ark:/12148/cb37739801w.
Повний текст джерелаEwing, Angela. "On Blasphemy: Immigrant Muslim Leaders in America." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6559.
Повний текст джерелаEraikat, Abdul K. "Education in the Arab-Islamic world." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2008. https://ro.ecu.edu.au/theses/243.
Повний текст джерелаKelley-Hollwell, Victorie Joyce-Ann Martin Barbara N. "Perceptions and behaviors that encourage or impede advancement or attainment of leadership positions in higher education by Muslim women wearing hijab." Diss., Columbia, Mo. : University of Missouri--Columbia, 2009. http://hdl.handle.net/10355/6617.
Повний текст джерелаAmiruddin, M. Hasbi. "The response of the ʻulamāʾ Dayah to the modernization of Islamic law in Aceh". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26246.
Повний текст джерелаThe impact of modern science and technology has led to many changes in economics, agriculture, medicine, and other fields. All these changes have to be evaluated in terms of their status in Islamic law, because Muslims have always sought to lead their lives in accordance with Islamic teachings. The 'ulama' dayah, have contributed to meeting the challenge of resolving such problems. In formulating their decisions, the 'ulama' dayah usually refer to the standard texts of the four classical schools of Islamic law. The reliance on classical texts is justified by their conviction that present-day 'ulama' are unable to exercise ijtihad independently since they lack the qualifications which have been traditionally demanded of a mujtahid.
Bednarkiewicz, Maroussia. "Summoning the believers as the Christians did? : religious differentiation in Muslim sources until the third/ninth century." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:0e98bd5c-3d6d-4530-b372-95780de2af86.
Повний текст джерелаCone, Heather. "Differential Reinforcement in the Online Radicalization of Western Muslim Women Converts." ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/2962.
Повний текст джерелаWani, Catherine. "Perceptions of the veil among a group of Sudanese women: A qualitative study." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&.
Повний текст джерелаAdheidah, Taher. "Forced marriage in the British Sunnī Muslim community from an Islamic law perspective : a critical study." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/10063/.
Повний текст джерелаElfegiry, Moataz Ahmed Ahmed Mohamed. "Islamic law and human rights in the thought and practice of the Muslim Brotherhood in Egypt." Thesis, SOAS, University of London, 2016. http://eprints.soas.ac.uk/23687/.
Повний текст джерелаZantout, Mida. "Women, mothers, and children: colonization and Islamic law in the Lebanese state." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103581.
Повний текст джерелаCe mémoire a pour but d'explorer le droit des femmes sous la loi Islamique, plus précisément celui des mères et de leurs enfants. Par conséquent, le concept de nasab (filiation) sera traité. L'étude du concept de nasab entraîne une discussion sur des thèmes inter-reliés tel que le refus de la paternitée, la procédure de li‘ān, le zinā, les crimes motivés par l'honneur, ainsi que le droit à la naturalisation. Cette discussion sera suivie par une analyse comparative entre l'interprétation traditionnelle des lois relatives aux procédures mentionées ci-dessus, et la situation contemporaine au Liban. En somme, ce mémoire a pour but d'établir que la flexibilité dans l'application du droit Islamique a été sérieusement affectée par la colonisation et la naissance de l'état-nation; des changements qui ont engendré un sérieux déclin dans le domaine du droit de la femme. En effet, l'influence légale Française n'a pas – contrairement aux croyances populaires – amélioré la situation de la femme Libanaise, bien au contraire.
Chowdhury, Tasneem A. 1954. "Segregation of women in Islamic societies of South Asia and its reflection in rural housing : case study in Bangladesh." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61318.
Повний текст джерелаThis thesis studies this phenomenon in rural settlements in South Asia in regions where Muslims predominate and also in non-Muslim areas influenced by centuries of Muslim rule. The living patterns of rural women and how they use and perceive their local space formed the focus of the study.
A field study was undertaken in a rural community in Bangladesh. Gender segregation norms and the resulting spatial organization of dwellings of different socio-economic groups were studied and compared. An important premise of the study is how the poor manage to integrate their faith and Islamic customs in their living environment.
Boauod, Marai. "The Making of Modern Egypt: the Egyptian Ulama as Custodians of Change and Guardians of Muslim Culture." PDXScholar, 2016. http://pdxscholar.library.pdx.edu/open_access_etds/3102.
Повний текст джерелаHendricks, Hibah. "Fashion, performance and the politics of belonging among Muslim women in Cape Town." Thesis, University of the Western Cape, 2013. http://hdl.handle.net/11394/3968.
Повний текст джерелаThis thesis explores how the hijab fashion market has emerged in Cape Town and how Capetonian Muslim women are appropriating hijab fashion as a means of redefining themselves as Muslim South Africans instead of ‘Cape Malays’, the ethnic label given to Muslims in the Western Cape during the apartheid era. I argue that through self stylisation Cape Malay women are performatively rejecting the ethnicisation of Islam during apartheid. I show that ‘Cape Malay’ women are using hijab fashion to perform their ‘Muslimness’ in order to claim a positive and legitimate spot in the ‘rainbow nation’ as Muslims as a religious-cultural category, and not as ‘Malays’, an ethnic category, while simultaneously claiming their belonging to the global umma (Muslim community)