Relevant bibliographies by topics / Abul kalam

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  2. Dissertations / Theses
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Academic literature on the topic 'Abul kalam'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Abul kalam"

1

Ilmiyah, Dakhirotul. "Tuhan dalam Buku Basic Concept of the Qur'an Karya Abul Kalam Azad." Mutawatir : Jurnal Keilmuan Tafsir Hadith 8, no. 2 (December 15, 2018): 346–57. http://dx.doi.org/10.15642/mutawatir.2018.8.2.346-357.

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This paper examines the concept of God according to Abul Kalam Azad as it is expressed textually in his book Basic Concept of the Quran. It further elaborates on how does Abul Kalam Azad understands the concept of Divinity and how does he construct it as a basic value of human life. He argues that the One was the very first of human belief in God. It was later that the initial belief in God took a retrogressive turn, where the common people attempt to bodying the Almighty Being into some attributes for the sake of analogy of their own qualities. This idea suggests that Azad was of the scholars who hold that the archeology of human belief in the divinity of God is originated from the belief in the One. Azad has also argued that both verses of QS. 10: 19 and QS. 2: 213, which literally refers to “one single community”, alluded to refer as “one religion”, which means “One God.” This type of language game played by Azad has significantly contributed to favor his idea on monotheism and the Oneness of God. Keywords: Abul Kalam Azad, Theology, God, Monotheism.
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Rocher, Ludo, Ian Henderson Douglas, Gail Minault, and Christian W. Troll. "Abul Kalam Azad: An Intellectual and Religious Biography." Journal of the American Oriental Society 110, no. 1 (January 1990): 173. http://dx.doi.org/10.2307/603989.

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Mustafa, Faisal. "Letters of Maulana Abul Kalam Azad: A bibliometric analysis." Gyankosh- The Journal of Library and Information Management 7, no. 1 (2016): 15. http://dx.doi.org/10.5958/2249-3182.2016.00003.4.

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 Stepanyants, M. T. "IN REFUTATION OF STEREOTYPES: ABUL KALAM AZAD (1888–1958)." Islam in the modern world 14, no. 3 (October 2, 2018): 47–56. http://dx.doi.org/10.22311/2074-1529-2018-14-3-47-56.

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A convincing refutation of stereotypes about Islam as a religion of implacably hostility to the adherents of other faiths serves as an example of life, activity, and evolution of thinking that was demonstrated by an outstanding political leader of the Indian national liberation movement Abul Kalam Azad (1888-1958). Initially he was an ardent follower of Aligarh movement which stood for Muslim education and their cooperation with the colonial authorities. From 1911 to 1916 Azad is an active promoter of Muslim nationalism, Caliphate movement. From 1920 until the end of life Azad was a tough critic of the separatist Muslim nationalism, one of the most prominent leaders of the Indian National Congress Party, Minister of education of secular Republic of India. History of Azad’s personal evolution convincingly testifi es to the dynamic nature of Islamic teaching which calls for renunciation of dogmatic views and maintaining the constant desire to discover the deep world outlook meanings
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Dey, Amit. "Dara Shukoh, Abul Kalam Azad and Eclectic Traditions in India." Societal Studies 5, no. 3 (2013): 721–33. http://dx.doi.org/10.13165/sms-13-5-3-03.

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Habib, S. Irfan. "Maulana Abul Kalam Azad and His Ideas about the National Education System." Contemporary Education Dialogue 12, no. 2 (July 2015): 238–57. http://dx.doi.org/10.1177/0973184915581920.

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Dar, Owais Manzoor. "Mediating Islam and Modernity: Sir Syed, Iqbal, and Azad." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 128–31. http://dx.doi.org/10.35632/ajiss.v36i4.667.

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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifests in different forms, whether regarding nationalism or secularism, rationality or progressive politics. A plethora of mostly apologetic literature has been produced on the question. A recent addition to this literature is Parray’s Mediating Islam and Modernity. To download full review, click on PDF.
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Dar, Owais Manzoor. "Mediating Islam and Modernity." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 128–31. http://dx.doi.org/10.35632/ajis.v36i4.667.

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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifests in different forms, whether regarding nationalism or secularism, rationality or progressive politics. A plethora of mostly apologetic literature has been produced on the question. A recent addition to this literature is Parray’s Mediating Islam and Modernity. To download full review, click on PDF.
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9

Rehman, Mohammad. "Nation as a Neo-Idol: Muslim Political Theology and the Critique of Secular Nationalism in Modern South Asia." Religions 9, no. 11 (November 13, 2018): 355. http://dx.doi.org/10.3390/rel9110355.

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Modern perspectives on nationalism tend to privilege structuralist readings which approach nationalism as entailing economic and political restructuring, thereby overlooking the necessary role of human factors in the functioning of nationalism. Religious opposition to secular nationalism is then condemned as backward, reactionary, fundamentalist, or ideological. However, a different understanding of nationalism is uncovered when the role of human factors in nationalism are scrutinized. Toward discerning the role of human factors in nationalism and its relation to religion in general, I turn to Liah Greenfeld’s analysis of social psychology of nationalism as a secular ideology. In exploring the effects of nationalist ideology on religion, I return to the earliest Muslim debates on nationalism in South Asia between two critics of nationalism, Muhammad Iqbal and Abu’l A’laa Mawdudi, and their opponents, Abul Kalam Azad and Husayn Ahmad Madani.
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Alvi, Hayat. "The Islamic Principles of Social Justice: Maulana Abul Kalam Azad and Nonviolent Civil Disobedience." Contemporary Review of the Middle East 2, no. 1-2 (March 2015): 14–30. http://dx.doi.org/10.1177/2347798915577716.

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The idea of nonviolent civil disobedience is to act against injustice and unjust laws. This has been Mahatma Gandhi’s motivation, as well as Maulana Abul Kalam Azad’s. For an Islamic religious authority of Maulana Azad’s stature and caliber to embrace nonviolent activism for the sake of social justice, it is a significant change in the course of action in Islam against oppression. The concepts of justice/injustice, oppression, and social justice need to be examined in historical context, beginning with early Islamic history, followed by the period of British colonial rule and the Indian struggle against it as led by Mahatma Gandhi and Maulana Azad. This article analyzes the principles of Maulana Azad in the struggle against injustice, and how that compares to the principles and practices of Islamic militancy and jihadism. The latter are viewed as illegitimate, while Maulana Azad’s Islamic credentials render his acceptance of nonviolent civil disobedience as far more legitimate.
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Dissertations / Theses on the topic "Abul kalam"

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Azad, Md Abul Kalam [Verfasser]. "Fog Collection on Plant Surfaces and Biomimetic Applications / Md. Abul Kalam Azad." Bonn : Universitäts- und Landesbibliothek Bonn, 2016. http://d-nb.info/1136955208/34.

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Azad, Abul Kalam [Verfasser]. "Fog Collection on Plant Surfaces and Biomimetic Applications / Md. Abul Kalam Azad." Bonn : Universitäts- und Landesbibliothek Bonn, 2016. http://d-nb.info/1136955208/34.

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Nimr, ʻAbd al-Munʻim. "Abū al-Kalām Āzād al-muṣliḥ al-dīnī wa-al-zaʻīm al-siyāsī fī al-Hind /." [Cairo] : al-Hayʼah al-Miṣrīyah al-ʻĀmmah lil-Kitāb, 1993. http://catalog.hathitrust.org/api/volumes/oclc/32099573.html.

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D'Souza, Andreas Felix. "The concept of revelation in the writings of three modern Indian Muslims : a study of Aḥmad Khân, Abû al-Kalâm Âzâd and Abû al-Aʻlâ Mawdûdî." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75697.

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This dissertation explores the concept of revelation in the writings of Ahmad Khan, Azad, and Mawdudi Using as its framework the development of modern Western thought on revelation, it raises questions related to religious epistemology and finds that the Muslims studied offer three interpretations of revelation: (1) part mystico-subjective and part natural intuitive, (2) part traditional and part mystico-subjective, and (3) traditional. The thesis concludes that out of a preoccupation with apologetics, all three authors failed to develop a coherent theory of revelation: Mawdudi did not understand modern problems surrounding revelation and hence did not feel the need for a solution to them; Azad, because of an ambivalent position regarding modernity, contradicted his own views; only Ahmad Khan was able to appreciate the modern threat to revelation and attempted a new interpretation. However, his interpretation was expressed in medieval philosophic molds and found little acceptance among Muslims at large.
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Peter, Gikambi Hezekiel. "Omar Babu Marjan ‟Abu Marjan” 14 Julai 1967 – 20 Januari 2015 Kumbukumbu ya kumuenzi mwenzetu marehemu." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-220479.

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Books on the topic "Abul kalam"

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Āzād, Abūlkalām. India's Maulana Abul Kalam Azad. New Delhi: Indian Council for Cultural Relations, 1990.

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Ali, B. Sheikh. Abul Kalam Azad: Vision and action. Hyderabad: Maulana Azad National Urdu University, 2008.

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Chopra, Pran Nath. Maulana Abul Kalam Azad: Unfulfilled dreams. New Delhi: Interprint, 1990.

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Fārūqī, Z̤iāʼulḥasan. Maulana Abul Kalam Azad towards freedom. Delhi: B.R. Pub. Corp., 1997.

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Maulana Abul Kalam Azad and Sarmad. New Delhi: Rupa & Co., 2007.

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Muzzammil, Safia. Abul Kalam Azad: Islam and humanity. Hyderabad: al-Kausar Publishers, 1988.

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Ali, B. Sheikh. Abul Kalam Azad: Vision and action. Hyderabad: Maulana Azad National Urdu University, 2008.

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Zakir, Husain. Abul Kalam Azad between dreams and realities. Bareilly: Prakash Book Depot, 1990.

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Azad, Maulana Abul Kalam. Maulana Abul Kalam azad shakhsiyat aur Karname. Karachi: Al-Muslim, 1988.

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Shaidai, Shamsul Haque. Maulana Abul Kalam Azad: Some personal glimpses. Dhaka: Academic Publishers, 1991.

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Book chapters on the topic "Abul kalam"

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Rodrigues, Shaunna. "Abul Kalam Azad and the Right to an Islamic Justification of the Indian Constitution." In Dimensions of Constitutional Democracy, 125–43. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-3899-5_7.

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"Abul Kalam." In Islam, Judaism, and Zoroastrianism, 15. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100373.

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"Abul Kalam Azad." In Islam, Judaism, and Zoroastrianism, 15. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100374.

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"Maulana Abul Kalam Azad." In Islam, Judaism, and Zoroastrianism, 466. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100375.

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"Chapter Three. Jawaharlal Nehru and Abul Kalam Azad." In Enlightenment in the Colony, 129–76. Princeton University Press, 2009. http://dx.doi.org/10.1515/9781400827664.129.

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"Kalam, Abdul (India)." In The Statesman’s Yearbook Companion, 187–88. London: Palgrave Macmillan UK, 2019. http://dx.doi.org/10.1057/978-1-349-95839-9_373.

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Griffel, Frank. "Books and Their Method." In The Formation of Post-Classical Philosophy in Islam, 479–542. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190886325.003.0007.

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This chapter deals with the method of philosophical books during the sixth/twelfth century. It begins with an analysis of Abu l-Barakat al-Baghdadi’s method of i’tibar (careful consideration) and highlights its departure from al-Farabi’s and Avicenna’s (Ibn Sina’s) demonstrative method as the ideal of philosophical inquiry. The chapter looks at how Fakhr al-Din al-Razi describes his own method in his philosophical books and it analyzes the method of “probing and dividing” (sabr wa-taqsim) used therein. Finally, the chapter zooms in on the methodical differences between Fakhr al-Din’s philosophical books and his books of kalam and focuses on the principle of sufficient reason. This philosophical principle requires that every event must have a rational explanation of its cause(s). The principle is universally valid in al-Razi’s philosophical books, yet in his books on kalam only insofar as God’s will is excluded from this requirement. This difference has far-reaching effects on the teachings put forward in these two genres of books.
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Griffel, Frank. "Books and Their Teachings." In The Formation of Post-Classical Philosophy in Islam, 307–416. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190886325.003.0005.

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Starting with an analysis of the failure of an earlier Western engagement with post-classical philosophy in Islam during the twentieth century, the chapter highlights some startling features of this genre. It shows that different works of Fakhr al-Din al-Razi include, if compared to one another, gross contradictions. Works that he refers to as “philosophical books” are drastically different in their teachings from his books on kalam and other religious sciences. The chapter identifies these “philosophical books” and reconstructs their teachings on two particular subjects: epistemology and the understanding of God. Fakhr al-Din’s position that knowledge is a “relation” between the knower and the object of knowledge is part of a development that goes back to al-Ghazali and was pushed forward by Abu l-Barakat al-Baghdadi. Similarly his view that in God there is a distinction between existence and essence goes back to al-Ghazali’s critique of falsafa, but it also counters it and promotes an Avicennan understanding of God.
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"CHAPTER IX. Excursion to Mai-Emir—Bakhtiyari graves—The Atabegs—A wife of Mehenict Taki Khau—Plain of Hal-Emir—Mulla Mohammed— Sculptures and inscriptions of Shikefti-Salman—Leave Mai-Emir for Susan—Robbed on the road—An Iliyat encampment— Difficulties in crossing the Karun—Mulla Feraj—The tomb of Daniel—A fanatic—Suspicions of the Bakhtiyari—The ruins—Ancient bridge—Bakhtiyari music—Leave Susan —Forest encampment—Return to Kala Tul — Recover my property— Visit ruins of Manjanik—Legend relating to Abraham—Ill of fever—Village of Abu'l Abbas—Attempt to visit Shefi'a Khan— Dangers of the road—Return to Kala Tul—Accompany Shefi'a Khan to his tents—A terrible night—Encounter with a lion— The lions of Khuzistan—Leopards and bears—Recalled to Kala Tul—Escape from drowning." In Early Adventures in Persia, Susiana, and Babylonia, 398–448. Piscataway, NJ, USA: Gorgias Press, 2003. http://dx.doi.org/10.31826/9781463208813-010.

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