Academic literature on the topic 'Doctrines Islam'
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Journal articles on the topic "Doctrines Islam"
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Ahmad, Lmtiazuddin. "Economic Doctrines of Islam." American Journal of Islam and Society 14, no. 2 (July 1, 1997): 283–86. http://dx.doi.org/10.35632/ajis.v14i2.2244.
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Dr. Haq’s book belongs to the same group of issue-oriented studies in Islamiceconomics that Umar Chapra’s’ books do. However, unlike Chapra, who firstprovides a critical evaluation of the failed modem economic systems and thenestablishes the supremacy of Islam’s economic development strategy, IrfanUl Haq starts out with a comprehensive expository analysis of Islamic mnomicdoctrines. He then relies on extensive personal interpretation to derive andthen justify various policy prescriptions for the promotion of economic growthin an Islamic economy.The book contains four parts, which are divided into fourteen chapters. Thefirst five chapters in the first two parts discuss Islamic methodology and Islam’ssocial and political order. The book‘s major theme is included in the third andfourth parts where the author discusses most of the economic issues and policies.Since the controversial policy-oriented economic subjects are covered inthese parts, I will concentrate on the evaluation of these major economic subjects.These subjects include the proper role of the public sector, fard al-kifayahand its implications, interest-free financing, land ownership and tenure, taxation,poverty, employment, and the policies to provide economic essentials.Fard al-Kifayah and Its Implications for Economic PolicyIn discussing the principle of fard al-kifayah and the role of the Islamic statein providing public goods, Dr. Haq advocates a policy of nationalization ofresources as an appropriate policy for an Islamic state to follow. The same policyis extended elsewhere to include price fixing and direct control of the graintrade, and by implication, of all other commercial activity. Rather than providinga justification for such a policy on economic and Islamic grounds, he carriesout his entire discussion on the assumption that big government has the capacityand the means to solve all economic problems. This thesis, in my view, contradictsthe basic economic philosophy of Islam, which incorporates private initiativeand free enterprise with a primary focus on the individual as a decisionmaker and khurifah of God on earth. The author continues to overlook the factthat equity and efficiency are not complementruy, but often competitive. Anover-emphasis on the distributional justice of Islam creates an erroneous impressionthat in the Islamic worldview, economic growth and development are relegatedto a secondary role. This is not only incorrect, but it also contradicts thevery thesis of his book. Elsewhere I have elaborated on the Qur’anic view ofman and its implications for his economic role.land Ownership and TenureIn the beginning of chapter 10, the author correctly notes that Islam allowsland accumulation without any restrictions and recommends a balanced ...
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Faghfoory, Mohammad H. "Doctrines of Shi'i Islam." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 119–21. http://dx.doi.org/10.35632/ajis.v20i2.1861.
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The growing interest in Shi'ism in the western world since the Iranian revolutionhas resulted in the publication of numerous books and articles onShi' i f slam. Most studies, however, focus on Shi' ism's historical development, highlight differences between Shi'i and Sunni Islam, or discuss Shi'ipolitical behavior in the context of the politics of violence. This book byAyatullah Ja'far Sobhani, an emjnent scholar of Shi'ism and professor ofIslamic studies in the Hawzah 'llmiyah of Qum (Iran), is a notable exception. The author is a Qur'anic commentator, a prolific writer, a biographerof the Prophet and Imam 'Ali, and has written several books on theologyand jurisprudence.Sobhani opines that modern man (sic) is turning to religion once againbecause of his (sic) disillusionment with technological innovation and scientificadvancement. The author seeks to meet this need by presenting anauthoritative yet objective account of Shi' i Islam from within, and theShi'is' perception of their tradition and of themselves without exaggerationand distortion.The book is a useful source for non-specialists as well as advancedreaders who want to learn about the contemporary expression of Shi'i traditionfrom an authoritative source. As Shah Kazemi states in his introduction,the book presents an account of the mainstream religious thinking ofcontemporary Iran's official religious establishment, yet is not influencedby the revolutionary environment. It follows the traditional format and linesof argument laid out by previous Shi' i 'ulama.The book is divided into three chapters, preceded by the translator'sforward and the author's preface. In chapter l, Sobhani establishes a philosophicalframework within which he presents the doctrines of lthna 'AshariShi'ism. Chapter 2 discusses some legal issues and principles of Shi'i theology.In the third chapter, Sobhani departs from the traditional paradigmof Shi' i treatises and addresses some controversial and contested legalissues and challenges ...
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Mohd. Shukri, Muhammad Hafiz, Rahmah Ismail, and Ruzian Markom. "The Application of Caveat Emptor and Caveat Venditor Doctrines from Civil and Islamic Perspectives." Jurnal Undang-undang dan Masyarakat 28, no. 2021 (April 2, 2021): 92–103. http://dx.doi.org/10.17576/juum-2021-28-09.
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Since a long time ago, consumers have never been completely safe from exposure to the risk of purchasing defective products, which may cause an adverse effect on them. The introduction of the doctrines of caveat emptor and caveat venditor became a part of the common law to resolve disputes between manufacturers, sellers, and consumers. This study therefore aims to analyze the application of the caveat emptor and caveat venditor doctrines according to civil and Islamic perspectives to see how far the application of both doctrines can provide justice to consumers. Utilizing doctrinal approach based on the methodology of qualitative legal research, this study involves in-depth analysis of statutory provisions, court cases, Quranic texts, hadiths, and the opinions of Muslim scholars. The research findings were analyzed through content analysis and critical analysis methods. This study has proven that there are legal problems with regards to the application of the caveat emptor doctrine and its resulting negative impact on consumers, thus leading to the formation of the caveat venditor doctrine. Although the term “caveat venditor” and its definition are not expressly mentioned in the Qur’an and the hadiths, the application of the doctrine is seen to have a strong foundation in Islam. The results of this study are expected to contribute significant new knowledge in the field of consumer law since a comparative analysis of the application of both doctrines according to civil and Islamic perspectives is still lacking, especially in cases involving the selling of defective products.
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Islam, Md Thowhidul. "The Religious Philosophy of Abdullah ibn Muhammad Al-Habashi Al-Harari and the Doctrines and Politics of Al-Ahbash: an Evaluation." International Journal of Interreligious and Intercultural Studies 4, no. 2 (December 26, 2021): 22–37. http://dx.doi.org/10.32795/ijiis.vol4.iss2.2021.755.
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Shaikh Abdullah ibn Muhammad ibn Yusuf Al-Habashi Al-Harari of Ethiopia is a controversial Islamic scholar and founder of Al-Ahbash in Lebanon. He was involved in the struggle mainly with the Islamic fundamentalist Wahhabis there and was expelled from Ethiopia in 1947. After living in different cities, he settled down at Beirut, Lebanon in 1950. He was declared leader of the Jam’iyyat al-mashari’ al-khayriyya al-islamiyya (Association of Islamic Charitable Projects) in 1983 after the death of its founder Shiakh Muhiyy al-Din al-Ajuz. Since then, it has been known as ‘Al-Ahbash’ (the Ethiopians) after his title Al-Habashi. Al-Ahbash became one of the most controversial Muslim associations in the contemporary spectrum of Islamic groups because of its religious philosophy and doctrines.
Al-Ahbash philosophy blended Sunni and Shi’a theology with Sufi spiritualism into a doctrinal eclecticism. Its ideological discourses mainly follow Shafi’i, Ash’ari and Maturidi doctrines. Al-Ahbash’s doctrine has also been influenced by some Sufi orders (tariqas) like Rifa’iyya and Qadiriyya. It emphasized Islam’s innate pluralism and determines the religious and political program, which do not fit with the conventional Islamists idea. It advocated for opposition to Islamic political activism and the use of violence against the ruling order. These attributes opposed to the political thoughts of many Islamic thinkers like Ibn Taymiyya, Ibn Abd Al-Wahhab, Sayyid Qutb. The most controversial issue in Al-Ahbash doctrine is the question of the relation among religion, politics, and the state in Islam. Al-Ahbash advocated the separation of religion and state and thereby rejected the idea of an Islamic state. Its views on education, women and science also contradict many of the above named writers opinions. Thus, Al-Ahbash represents a new but controversial view in Islam. This paper is aimed at understanding the philosophy and political doctrines of al-Ahbash.
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Fahmy, Hamid. "Genealogi Liberalisasi Pemikiran Islam." Ulumuna 13, no. 1 (June 30, 2009): 109–40. http://dx.doi.org/10.20414/ujis.v13i1.374.
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Liberalization of islamic thought is often related to or claimed as renewal of islamic thought (tajdid), yet the term ‘liberal’ itself has no root in islamic intellectual tradition, let alone the concepts offered by this movement. The genealogy of thought that underlines this movement is traceable from the trend of postmodernism and the remnant of modernism in the West. In fact, the shift from modernism to postmodernism in the West brought about the approaches of social and human sciences studies, including religious studies. Such doctrines that came along with the trend of thought in Western postmodernism as relativism, nihilism, pluralism, equality, feminism, democratization in all respect are doctrines that played pivotal role in liberalization of religious thought in the West. Now, those doctrines are playing in the mind of the exponent of liberalization of Islamic thought with almost the same rationale with the program of secularization.
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Rohmatika, Ratu Vina, and Kiki Muhamad Hakiki. "Fanatisme Beragama Yes, Ekstrimisme Beragama No; Upaya Meneguhkan Harmoni Beragama Dalam Perspektif Kristen." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 1 (November 12, 2018): 1–22. http://dx.doi.org/10.24042/ajsla.v13i1.2940.
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The articlefocuses on how the Christian presents a teaching doctrine of difference. Based on the research results, although Christian doctrine contains the exclusive doctrines, it isfound in its scripturesthe inclusive (humanist) doctrines. Christianity teaches that fanatics to human values as substantial religious values.This situation strengthens that every religion, including Islam, Buddhism, Hinduism, has inclusive teaching of difference. Being religious fanaticism is important, but behaving extremists is not necessarily, especially those who are different. There are many ways that can be done to cultivate the attitude form of religious harmony such as disseminating pluralism, organizing interfaith dialogue, and studying religious studies.
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Fatwa, Ach Fajruddin. "Historisitas Doktrin Konflik dan Integrasi Sosial dalam Al-Qur'an." Al-Tahrir: Jurnal Pemikiran Islam 11, no. 1 (May 1, 2011): 55. http://dx.doi.org/10.21154/al-tahrir.v11i1.26.
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Academic findings show that there is a clear distinction between Muslims and Orientalists when they learn al-Qur'an on social conflict and integration. Muslims employ legal and theological perspective that results in normative doctrines. As an internal study, it claims superiority and excellence over non-Muslims studies. According to Muslim scholars, conflict and peace is inseparable. Conflict is a price to uplift peaceful agendas. On the contrary, orientalists who make use socio-historic approach expose the dominance of conflict doctrines in Al-Qur'an over its instruction about peace. Islam is a religion that legalizes violence in its spread. This article is an attempt to make a bridge between the two perspectives to uncover socio-theological facts which trigger the doctrine of war in Islam.
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Susanto, Edi. "Pendidikan Agama Islam dalam Lanskap Post Tradisionalisme Islam." ISLAMICA: Jurnal Studi Keislaman 6, no. 2 (January 23, 2014): 252. http://dx.doi.org/10.15642/islamica.2012.6.2.252-262.
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This paper is interested in exploring the most recent current of thought belonging to the younger generation of Indonesian intelligentsia. This current of thought is known by many as post-traditionalism. While discussing some of its most notable traits, this paper tries to show that the school of thought –while being intellectual and discursive- is also concerned with the state of education in the country. The paper argues first and foremost that the advent of this school was due to the poor quality of religious discourse in the country. By means of critical approach and “leftist” epistemology, this group tries to subvert the existing discourses, which it considers irrelevant. Since these irrelevant doctrines were encapsulated in the educational institutions, the practical and strategic way to dismantle these doctrines is by deconstructing their educational system on the one hand, and by reconstructing the new one; the one that reflects the universal and humanitarian values of Islam such tolerance and understanding.
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Grönbold, Günter. "Heterodoxe lehren und ihre widerlegung im Kālacakra-tantra." Indo-Iranian Journal 35, no. 4 (1992): 273–97. http://dx.doi.org/10.1163/000000092790083967.
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AbstractAt the end of the second chapter of the Buddhist Kālacakra-Tantra (dated c. 10th century) we find a group of verses in which several doctrines are characterized and criticized: Brahmanism, Vaisnavism, Śaivism, materialism, Islam and Jainism. Moreover the text refers to Buddhism itself as well as the so-called heterodox Buddhist schools. It is the only old Sanskrit text known until now in which the Islam is mentioned and recognized as a doctrine.
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Sumirat, Iin Ratna. "PANDANGAN ISLAM TENTANG HAKASASI MANUSIA." ALQALAM 30, no. 2 (August 30, 2013): 407. http://dx.doi.org/10.32678/alqalam.v30i2.1064.
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This. article discusses the Islamic veiw on human rights. The idea of human rights is generally viewed as a secular idea of West. This opinion seems incorrect. Doctrines of human rights, as a matter of fact, has existed in the tradition of world religions since more than a thousand years ago and has left moral foot-steps that could not be eliminated from the recent thoughts. The idea of human rights is also noted in the holy texts of Islam. In Islam, the idea of human rights is an important part of Islamic doctrines in which Islam guarantees and provides legitimation not only on political rights, but also on socio-economic rights of individuals. A lot of verses of Qur'an show how Islam appreciate and respect human rights and raise the position of humans among other creations.
Key Words: Islam, West, Human Rights, Islamic Doctrines
Dissertations / Theses on the topic "Doctrines Islam"
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Al-Ismaili, Ahmed. "La théologie ibâdite omanaise du 1er / 7e au 7e / 13e siècle." Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5007.
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Cette thèse renvoie à la fondation politico-théologique du mouvement kharijite aux premiers siècles de l’islam. L’école ibadite est l’un des mouvements kharijites qui représentent l’opposition politique à l’islam classique au premier siècle. Cette étude ne présente pas uniquement la pensée théologique et les racines historiques de l’école ibadite. Elle s’est employée à observer l’instant crucial de l’histoire où le texte sacré a commencé à imprégner la vie quotidienne, menant ensuite aux multiples visages de l’islam, ce que l’on nomme aujourd’hui l’islam pratique, l’islam politique, l’islam théologique, l’islam juridique, etc. Cette thèse a essayé de faire analyser des questions théologiques qui sont dépendantes de deux contextes distincts : 1. Un contexte philosophique qui concerne toute question philosophique empruntée à la culture préislamique, telle la théorie de l’atome. D’autres encore, davantage métaphysiques, comme la théorie de l’essence divine et ses attributs ; la théorie de l’acte humain, etc. Ces problématiques sont apparues chronologiquement au cours du 2e/VIIIe siècle. 2. Un contexte épistémologique lié au cadre sociopolitique dans lequel évolue la communauté musulmane. Sa compréhension permet d’appréhender les hiérarchies religieuses de l’être humain, autrement dit l’application des hiérarchies de la divinité à l’être humain (croyant parfois et mécréant quelquefois, pieux ou hypocrite, etc. ). Cette thèse a essayé autant que possible de suivre les étapes historiques et théologiques parcourues par l’école ibadite du 1er/7e au 7e/13e siècle. Cette école est considérée comme une extension historique et politique des mouvements kharijites en général, et ce sont ces derniers qui incarnent l’opposition politique en islam, qui ont ensuite soulevé les questions théologiques liées aux termes coraniquesStudying the history of the Ibadhi school and its creed represents a crucial element in academic studies. The present study is not just one of the few academic dissertations that worked to analyze the history and theology of Ibadism thought, but also belongs to an important field about the political Islamic foundation in the early centuries. That is the Khawariji (outsiders) thought which is an important part of the opposition in the political Islam, as well as Shiite ideology in general. This dissertation attempted somewhat to cover all the historical periods of Ibadhi theological school. This school is a political, historical, and theological extension of Kawarij who founded the political Islam in the 1st century and were active in establishing the conceptual principles for theological Islam through provoking the issues about the reality of the believer, hypocrite, disobeyer, etc. 1. This dissertation studied the development of concepts, their theological connotations, and their link to the social political situation in which they were generated and developed. Then, it analyzed the theological issues related to such concepts. 2. This study observed the change of Ibadhism from being a political movement to the foundation of a theological school that could establish an independent state in Oman. 3. An attempt to document the thematic development of theological issues in Ibadhism from the 1st century to the 7th century, and study their theological concepts and connotations, and their link to the social political situation of theology in Ibadhism. 4. This study conducted thematic and time comparison with the Ash’ari and Muatazela schools though considering the development of the related theological concepts and connotations from the 1st to the 7th century. 5. This study is restricted to the most prominent theological issues which actually lead to the foundation of theology, such as the issues of atom, divine entity, action of humans, vision, creation of the Quran. These are the issues that are major in theology and distinguish theological schools
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Nkurunziza, Jean de la Paix. "Similarities and differences in the doctrines of faith between Islam and Christianity." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841188&prov=M&dok_var=1&dok_ext=htm.
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Echiguer, Mohammed Haddou. "Al-Gahiz et sa doctrine mu'tazilite." Bordeaux 3, 1986. http://www.theses.fr/1986BOR30035.
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Al-gahiz, abu utman amr b. Bahr, celebre prosateur arabe, auteur d'ouvrages d'adab de theologie mutazilite et de polemique politico-religieuse, naquit a basra vers 160 776 et y mourut en muharram, 255 decembre 868 - janvier 869. A baghdad al-gahiz trouva une riche nourriture dans les multiples traductions du grec entreprises sous le califat d'al-mamun, et l'etude des philosophes de l'an- tiquite - d'aristote notamment - lui permit, a la fois, d'elargir son horizon et de mettre au point sa propre doctrine theologique qu'il avait commence d'elaborer sous la direction des grands mutazilites contemporains tels an-nazzam et tumama b. Asras qui parait avoir exerce sur lui une puissante influence (ei2, ii, al. Ajdahiz, 395, art. De ch. Pellat). Il est curieux de constater qu'abu utman est surtout apprecie comme ecrivain et non comme mutakallim mutazilite. Ceux qui se sont interesses a ses travaux, n'ont ete attires que par son adab. Nous avons pu reconstituer la doctrine mutazilite d'al-gahiz a travers ses propres ouvrages qui constituent, a defaut d'informations sures et suffisantes, une documentation de premiere main. Ces ouvrages qui ont echappe aux mains des ennemis des mutazila, a cause de leur caractere d'adab sont : kitab at-tarbi wa-t-taduir, kitab al-hayawan, kitab-al-bayan - wa-t-tabyin, kitab al-buhala et quelques epitres (rasa'il) se rapportant a notre sujet. - dans notre essai sur la doctrine mutazilite d'al gahiz, nous avons mis en relief tout ce qui le distinguait des mutazila en general et de ses maitres an-nazzam et tumama b. Asras en particulier. Cette approche nous semble englober dans l'etat ac- tuel des etudes gahiziennes le maximum de ce qui nous est accessible, dans le do- maine des theories et des opinions personnelles d'abu'utman. Al-gahiz avait un message mutazilite a transmettre a la posterite. Il l'a confie tres habilement au kitab al-hayawanAl-gahiz, abu utman amr b. Bahr, is a famous arab prose writer, author of several works of adab, mutazilit theology and politico-religious polemics. He was born in basra around 160 776 and died there in mouharram 255, december 868 january 869. In baghdad, al-gahiz found a rich cultural environment provided by numerous translations from the greek which were achieved under the califat al-mamun; moreover, the study of ancient philosophers, namely aristotle enabled him to widen his horizon and to come up with his own theological doctrine, which he had already started developing as a disciple of the great contemporary mutazilit such as an-nazzam and tumama b. Asras, who seems to have influenced him greatly (ei2 ii, al-djahiz, 395 art. De pellat). Oddly enough, abu utman is mostly valued as a writer, not a mutazilit mutakallim. Those who became interested in his work were attracted by his adab. We have been able to reconstruct al-gahiz mutazilit doctrine from his own writings, which are first hand documents, for lack of any reliable source of information these are works that have not been destroyed by the ennemy of the mutazilit, because they were perceived as works of adab. They are : kitab at-tarbi wa-t-taduir, kitab al hayawan, kitab al-bayan-wa-t-tabyin, kitab al-buhala, and few letters (rasail) that are relevant for our study. Our essay on al-gahiz mutazilit doctrine has brought out what distinguishes him from the mutazila in general, and in particular from his masters an-nazzam and tumama b. Asras. Given the state of the art in al-gahiz studies, this approach seems to cover most of what is available, as far as abu utman's theories and personal opinions are concerned. Al-gahiz had a mutazilit message to transmit to posterity, he did it very skilfully-to kitab al-hayawan
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Aly, Dia Mamadou. "La pensée théologique musulmane en Afrique de l'ouest au XIXe siècle : Al-Maqāsid as-Saniyya.. d'al-Hāgg ́Umar al-Fūtī (1212H./1797-1282H./1865)." Paris 4, 1986. http://www.theses.fr/1987PA040465.
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Agha, Tehrani Morteza. "Sayyid Ḥaydar Āmulī (719-7871319-1385) : an overview of his doctrines." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23705.
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One of the outstanding scholars of his time, Sayyid Haydar Amuli (719-787/1319-1385) played an important role in the development of Shii 'Irfan, a tradition which traces its roots back to the Prophet Muhammad and the Imams. He gave his attention to the subject at a time when the Shia Islam began to develop its characteristic set of doctrines through the efforts of 'Allama Hilli and his son Fakhr al-Muhaqqiqin in Iran and Iraq.Sayyid Haydar lived at a time of great political and social upheaval. This thesis places Amuli within this context and describes his life in some detail. Moreover, a number of problems surrounding the corpus of his writings are resolved by a complete listing of his works.
Finally, we provide an overview of his doctrines, most especially his ideas concerning the people of sharia, tariqa and haqiqa. Amuli puts great effort into reconciling these three groups, although he consistently maintains a mystical approach in his works. While Amuli accepts Ibn 'Arabis metaphysical doctrines he criticizes his teachings on walaya and Imama. This thesis deals with the issue of Imama from the point of view of Amuli in detail.
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Errera, Alfred. "Le rapport des maîtres soufis aux « peuples du Livre » et à leurs doctrines." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040249.
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Si l'étude du regard de l'islam sur les autres religions fait l'objet d'un intérêt croissant, peu d'attention a été accordée au rapport des maîtres soufis tant au christianisme et au judaïsme qu'aux chrétiens et aux juifs. La première partie de cette étude présente une analyse de ce sujet tel qu'il a été perçu par les intellectuels occidentaux qui se sont convertis à l'islam ou qui ont consacré au soufisme des années de recherche. Dans sa deuxième partie, elle analyse les positions des maîtres soufis selon cinq aspects : leur rapport aux Écritures et doctrines des chrétiens et des juifs, leur regard sur leurs rites et coutumes, la conception de leur Salut, leur relation aux chrétiens et aux juifs en tant que personnes, et enfin leur conception du jihâd guerrier contre les pays chrétiens, ainsi que le lien que font ces maîtres entre le jihâd majeur, celui de la lutte contre l'égo, et le jihâd mineur, belliqueux. L'étude dégage la tolérance digne de la plus haute admiration de certains maîtres soufis, mais dévoile aussi des positions rigoristes, irrespectueuses des doctrines et coutumes chrétiennes et juives, et exigeant l'application stricte des règles de la dhimma. Si les maîtres soufis ont mis l'accent sur le jihâd majeur, ils ont souvent témoigné d'un soutien inconditionnel au jihâd guerrier, le percevant comme une forme extrême de sainteté, garantissant le Bonheur dans ce monde ci et dans celui à venir. La modération des dirigeants musulmans contraste fréquemment avec leur extrémismeWhile research is devoted to the attitude of Sunni Islam toward other religions, little attention has been paid to the attitude of Sufi masters to Christianity and Judaism as well as to Christians and Jews. The first part of this study provides an analysis of this topic as perceived by western intellectuals who had converted to Islam or who had dedicated years of research to Sufism. In its second part, the attitude of Sufi masters is analyzed according to five perspectives: their position regarding the Christian and Jewish Scriptures and doctrines, their view of their rituals and customs, the understanding of their Salvation, their attitude toward Christian and Jews as human beings, and finally their position regarding jihâd warfare against Christian countries, and the link these masters made between the greater jihâd, the jihâd against one's desires, and the lesser jihâd, the warlike jihâd.This study shows tolerance worthy of the greatest admiration, but also reveals rigorous and disrespectful attitudes toward Christian and Jewish doctrines and customs, calling for the application of the dhimma harshest rules. While the Sufi masters have stressed the importance of the greater jihâd, they frequently gave unconditional support to the lesser jihâd, seeing it as a paroxysmal form of holiness, guaranteeing Happiness in this world and in the next one. The tolerance of Muslim leaders frequently contrasts with some Sufi masters' extremism
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Batubara, Chuzaimah. "Islam and mystical movements in post-independence Indonesia : Susila Budhi Dharma (Subud) and its doctrines." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0017/MQ54979.pdf.
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Kassimi-Laghazali, Kanza. "Des manifestations de la libre pensée dans le monde arabo-musuman classique." Bordeaux 3, 2008. https://extranet.u-bordeaux-montaigne.fr/memoires/diffusion.php?nnt=2008BOR30057.
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Vu l’intégrisme dont souffre le monde entier en ces derniers temps, nous irons aux sources : y a-t-il une base historique qui fonde ce désarroi ? En revanche dès l’aube de l’islam, il y avait des manifestations de la libre pensée. En vue d’analyser ce phénomène de la libre pensée dans le monde arabo-musulman classique, la première partie est réservée aux cadres généraux qui l’ont engendré. Le premier cadre général représente l’état de transition qu’avait connu le monde arabe d’un réel antéislamique à un réel différent. Le deuxième cadre général représente la naissance d’un certain concept du pouvoir en islam à travers la pratique politique des califes dits : « bien guidés ». Le troisième cadre général représente l’évolution du concept du pouvoir en islam. Une pratique politique basée sur le fondement idéologique de gouverneurs soutenus par les fuqaha de la connivence. Le quatrième cadre général représente une conjoncture socioculturelle et politique, résultat de la transition échafaudée par l’islam. Dans ce cadre général détaillé à travers quatre chapitres, naquit la libre pensée de l’islam classique qui s’est manifestée à travers deux formes différentes : L’une était théorique, l’autre était pratique. La deuxième partie de notre recherche est réservée aux différentes manifestations de cette libre pensée théorique. La troisième partie est consacrée à la libre pensée pratique et révolutionnaire. Enfin nous pourrons conclure que l’extrémisme islamiste dont souffre le monde d’aujourd’hui n’a pas de fondement historique. Le monde arabo-musulman était plus ouvert sur les nations et les cultures étrangèresTo consider fundamentalism which the whole world has suffered from lately, we have to go back in time and whether there is/are any historical base(s) which could justify such confusion. On the other hand, since the rise of Islam, there have been many manifestations of freedom of thought. To analyze such phenomenon in the Arab-Muslim world, we have devoted the first part to the four general frameworks which havegenerated it. The first general framework relates to the transitional period which the Arab world witnessed, the change from an ante-Islam era to the Islamic one. The second one relates to the use of the ‘notion of power’ in Islam through the Califs’ political practice who were said to be ‘well-guided’. The third one concerns the evolution of such notion in Islam, a political practice based on governors’ ideological foundation backed up by connivance jurisconsults. The last general framework is relevant to socio-cultural and political circumstances which are the outcome of transition built up by Islam. It is within such general framework, which had been detailed in the 4 chapters, that freedom of thought saw light in its theoretical and practical forms. The second part of our research would be devoted to the study of different manifestations of such theoretical freedom of thought, while the thrid one to practical and revolutionary aspects of such freedom. Finally, we can conclude that Islamic fundamentalism which the world suffers from nowadays has no historical grounds since the Arab-Muslim world was very open as to foreign nations and cultures
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Fathimah, Siti. "Modernism and the contextualization of Islamic doctrines : the reform of Indonesian Islam proposed by Nurcholish Madjid." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0024/MQ50513.pdf.
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Hendricks, Mogamat Mahgadien. "A translation, with critical introduction, of Shaykh °Alawåi al-Risåalah al-Qawl al-Ma `råuf fåi al-Radd `alåa man Ankara al-Tasawwuf: A kind word in response to those who reject Sufism." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/2152.
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Magister Artium - MAThe objective of this thesis was the translation of an original defence of Sufi practice titled "A Kind word in response to those who reject sufism" by Shaykh Aòhmad ibn Muòsòtafá °Alawåi. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh °Alawåi in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtihåad to validate and defend the Sufis and their practices was also reviewed.
South Africa
Books on the topic "Doctrines Islam"
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Mubārak, Muḥammad. Islam: Doctrines and ritual. [Amman]: Dar al-Hilal for Translation, 2005.
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Hasan, Sayed Mahmudul. Islam. 2nd ed. Agargaon, Sher-e-Bangla Nagar, Dhaka: Islamic Foundation Bangladesh, 2002.
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Esposito, John L. Islam: Pasado y presente de las comunidades musulmanas. Barcelona: Paidós, 2006.
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Giorgio, Paolucci, and Eid Camille, eds. Cien preguntas sobre el islam. Madrid: Encuentro, 2003.
Find full textBook chapters on the topic "Doctrines Islam"
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Halverson, Jeffry R. "The Doctrines of Sunni Theology." In Theology and Creed in Sunni Islam, 13–31. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230106581_2.
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Marandi, Seyed Mohammad, and Raffaele Mauriello. "The Khamenei Doctrine." In Islam in International Relations, 18–38. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Worlding beyond the West ; 17: Routledge, 2018. http://dx.doi.org/10.4324/9781315513577-2.
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Walker, Paul E. "The Doctrine of Metempsychosis in Islam." In Fatimid History and Ismaili Doctrine, XIII: 1—XIII: 23. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417569-14.
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Hashas, Mohammed. "European Islam as a Rawlsian reasonable comprehensive doctrine." In The Idea of European Islam, 234–92. New York, NY : Routledge, [2018] | Series: Routledge Islamic studies series ; v. 29: Routledge, 2018. http://dx.doi.org/10.4324/9781315106397-9.
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"ECONOMIC DOCTRINES OF ISLAM:." In Economic Doctrines of Islam, 81–90. International Institute of Islamic Thought, 1995. http://dx.doi.org/10.2307/j.ctvkc6759.8.
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"THE DOCTRINES OF ISLÁM." In Religion Of Islam, 42–115. Routledge, 2013. http://dx.doi.org/10.4324/9780203036532-6.
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"The Worldview of Islam." In Doctrines of Shiʿi Islam. I.B.Tauris, 2001. http://dx.doi.org/10.5040/9780755611768.ch-001.
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"THE SOCIAL ORDER IN ISLAM:." In Economic Doctrines of Islam, 39–66. International Institute of Islamic Thought, 1995. http://dx.doi.org/10.2307/j.ctvkc6759.6.
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"THE POLITICAL ORDER IN ISLAM:." In Economic Doctrines of Islam, 67–78. International Institute of Islamic Thought, 1995. http://dx.doi.org/10.2307/j.ctvkc6759.7.
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"FISCAL AND DISTRIBUTIONAL PRINCIPLES IN ISLAM." In Economic Doctrines of Islam, 167–204. International Institute of Islamic Thought, 1995. http://dx.doi.org/10.2307/j.ctvkc6759.14.
Full textConference papers on the topic "Doctrines Islam"
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Iliev, Andrej, Aleksandar Grizev, and Aleksandar Petrovski. "IDEOLOGY OF MODERN WAHHABISM." In SECURITY HORIZONS. Faculty of Security- Skopje, 2022. http://dx.doi.org/10.20544/icp.3.7.22.p16.
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Wahhabism represents an ideological and religious movement. It is the dominant islamic movement in Saudi Arabia. The founder of this ideology is Muhammad Ibn Abd AlWahhab (1703-1792). In the introductory part of this paper, the authors give an explanation of the historical paths of Wahhabism as a general Islamic doctrine. The main focus of the paper is on the basis of the ideology of wahhabism. This ideology starts with the Muslim brotherhood of Hassan el-Banna in 1928, through the Islamic ideological movements of Abul ala Maududi and Sayid Qutb and ends with the extremist Deobandi faith in South Asia. All of these Islamist movements established a strong presence in the Muslim world during the second half of the 20th century. In the sesond part of the paper, the authors give a review on wahhabism ideology, as in its basis, wahhabism is not an officially recognized and approved Islamic religious direction. Having in mind that the main role of wahhabism is unification of Saudi Arabia, this religious direction has always been a broader subject of public attacks and criticism. However, the interest in wahhabism increased at the beginning of the 21st century, especially with the terrorist attacks in the USA on 11.09.2001. One of the first Islamic movements based on wahhabism was founded in Saudi Arabia, known as “Ikhwan”. This Islamic movement was represented by Bedouin tribes that were formed by Ibn Saud. Finally, having in mind the full spectrum of ideological and doctrinal steps of wahhabism in general, we must mention the influence of wahhabism towards the other Islamic movements, and also gave a clear vision of its widespread vision in global frames. The ideology of wahhabism, according to the world views on radical Islam movements, represents a prototype ideology of some extreme and terrorist groups. The aim of this paper is to analyze the historical development and social role of the modern ideology of wahhabism towards other Islamic movements. All of the above mentioned will be analyzed through the comprehensive social changes that have taken place in the world over the last century. 190 Keywords: ideology, modern wahhabism, islamic movements, influence, terrorist groups
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Abdalla Ali AHMED, Manal. "Women and Emerging Jurisprudential Problems." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-7.
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This study, titled “Women and Emerging Jurisprudential Problems,” starts with a fundamentalist, purposeful reading, based on the postulates of the importance of women, their role in life, their participation in society and their interaction with its issues. The tangible, tangible, and the moral, by working to preserve its cohesion, spread religious awareness, and spread human values and principles that are fully compatible with what came with the Islamic Sharia. It is guaranteed over time. On the other hand, clarifying the interaction of women in public issues and their contributions to the intellectual arena, enriching them, and liberating sayings and opinions while preoccupying themselves with the sciences of narration and know-how. One of the most important reasons that prompted me to write in this study is the growing doctrinal problems related to women directly and to the family, of which women are the cornerstone. Likewise, the Islamic library must be provided with studies that reveal the treasures of Sharia and the jurisprudential capacity capable of controlling reality and applying rulings on reality. The idea on which the study is based is an attempt to answer questions that represent a problem for researchers, and may even disturb orientalists, such as the main question: What is the correct legal view of women? And it branches off from it: What are the purposes of rulings that the West (and perhaps some Muslims) see as unfair and oppressive to women? What is the extent of women's interaction in the jurisprudential and intellectual arena since the inception of Islam until today? And how to deal with issues and balance in general and women in particular? Approach to study the subject: an inductive approach that follows the particles and attaches them to the general faculties of Sharia, then the analytical approach based on analyzing the information reached. The study plan has two axes: The first axis (the correct concept of the Islamic view of women) It contains two topics: 1- Islam honoring women as a vision of objectives. 2- Models for active women in their society. The second axis: (emerging problems related to women) There are two topics: 1- The role of women in spreading societal awareness keeping pace with the times. 2- Models of developments in the impact of technology. (Conclusion containing the results, recommendations and general indexes
Reports on the topic "Doctrines Islam"
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Habib, Madelain. The doctrine of the Naqshabandi order: a study of mysticism in Islam. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.59.
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