Relevant bibliographies by topics / Freedom (Islam)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Freedom (Islam)'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Freedom (Islam)"

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Sabet, Amr G. E. "Freedom, Modernity, and Islam." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 144–49. http://dx.doi.org/10.35632/ajis.v15i3.2164.

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The ambivalent relationship between Islam and modernity is a complex and fascinatingsubject into which Khoury delves with a seemingly good measure of sophistication.In this book of philosophical discourse, which he presents as a work of thought andonly secondarily as an historical, scholarly, or descriptive effort, Khoury seeks to articulate a new and creative synthesis between both historical forces that ultimately would serve to recapture the illusive spirit of freedom in the Arab Muslim world.Khoury attributes the undermining of freedom in the Arab world to several reasons:the victory of orthodoxy and its ensuing ossification, with the result that no alternative tomodernity, or even a synthesis, could be provided by Arab Muslim thinkers; the generalshallowness of those who wage war against a trivialized modernity-a shallow Islambeing the logical counterpart to a shallow modernism; habitual passivity in the face ofdespotism; and the continued insistence that Islam become intertwined with the modemstate, which by its very nature and structure can only harm the implementation of Islam,at least as a project undertaken by the state (pp. xxiv-xxv, 3) ...
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Kamali, Mohammad H. "Freedom of Expression in Islam." American Journal of Islam and Society 10, no. 2 (July 1, 1993): 178–200. http://dx.doi.org/10.35632/ajis.v10i2.2506.

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This article develops the concept of fitnah and its bearing on freedomof expression. It puts together information from the unconsolidated sourcematerials of the Shari'ah in a manner reflecting the interest and style ofa modem student of comparative law. It also develops the theme thatmodem interpretations of seditious speech and conduct have done muchto restrict the scope and substance of the freedom of expression. TheShati'ah tends to advocate the opposite, as it confines the scope of testrictionsto measures necessary to repel an imminent danger to nomdotder in society. The individual's freedom to investigate facts and ideasand to formulate and express an opinion ate integral to Islam's approachto the dignity of the individual and the quest for ascertaining the truth.What Is Fitnah?Dictionaries give various meanings for3tnah: temptation, trial, misguidance,enticement, fascination, commotion, sedition, confusion, affliction,torture, and strife (Majma' a1 Lughah a1 'Ambiyah 1405/1958; alZawi n.d.; Wajdi 1971; Cowan 1976; Hughes n.d.; Khan 1979). Thisplmlity of meaning might have contributed to a certain ambiguity notedin the term's juridical meaning. Fitnah and its derivatives feature prominentlyin the Qur'an, being found in no less than sixty places. In thechapter "Kitab al Fitan," Sahih al Bukhari records eighty-six hadiths.Thus, as might be expected, the word appears in both the Qut'an and thehadith in several contexts and denotes meanings that converge andoverlab ...
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Lewis, Bernard. "Freedom and justice in Islam." Society 44, no. 2 (January 2007): 66–70. http://dx.doi.org/10.1007/bf02819929.

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Brown, L. Carl, Abdolkarim Soroush, Mahmoud Sadri, and Ahmad Sadri. "Reason, Freedom, and Democracy in Islam." Foreign Affairs 79, no. 5 (2000): 148. http://dx.doi.org/10.2307/20049940.

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Maqsood, Ruqaiyyah Waris. "Islam and the Discovery of Freedom." American Journal of Islam and Society 16, no. 2 (July 1, 1999): 111–13. http://dx.doi.org/10.35632/ajis.v16i2.2121.

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This very stimulating and perceptive work was born out of the author’s solidconviction that freedom is the ideal that all societies should strive for and thatthe history of humanity has been one of constant struggle against oppressiveforces of authority in order to realize this utopia. The original edition of herwork, The Discovery of Freedom: Man’s Struggle Against Authority, unfortunatelylacked academic credibility due to several factual errors it contained,and was withdrawn from circulation after its publication by the author herself,and would have been relegated to the obscurity of history were it not for thework of Dr. had-ad-Dean Ahmad. He chose to concentrate on the section ofher work relating to Islam and published it separately from the original versionunder this new title, Islam and the Discovery of Freedom. By providingdetailed annotations and a running commentary throughout, as well as rectifyingmost of the historical errors, he has been able to redeem the force and qualityof the author’s original argument.Although more famously known for her mother’s best selling book, LittleHouse on the Prairie, Rose Wilder Lane (18861968) was a journalist dedicatedto the cause of freedom as well as a best selling author and biographer inher own right. She acquired her knowledge of Islam through her work for theRed Cross just after the First World War when she documented their activitiesin Russia, the Balkans and the Middle East.To understand the important place Mrs. Lane has given to Islam one has tounderstand the central thesis of her original work. She maintains that mankindhas made three notable attempts to free itself from the shackles of oppressivepower and authority. The first attempt was orchestrated by the ProphetAbraham, the second by the Prophet Muhammad and the third, though less radical,resulted from the American Revolution. Her study highlights the dangersof unbalanced distribution of power, for she argues that vesting total controland authority in a single leader or small group of people is highly dangerous asthe word and opinion of that authority can very easily become Law, suppressing,and even persecuting, all those with different views. Furthermore, sheasserts that this state of affairs is nowhere more apparent nor more dangerousthan in the societies whose leader(s) claim to speak for or act in accordancewith “the will of God.”The example of Abraham is used to reflect a society where superstition andthe capricious will of its gods dominated all areas of life. It is a type of control ...
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Ahmad, Ali. "Freedom, Equality and Justice in Islam." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 180–83. http://dx.doi.org/10.35632/ajis.v20i3-4.1833.

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Modern Muslim thinkers who try to locate and construct constitutional tenets based on the Islamic tradition face various difficulties, for they have to address a segment of an audience that expects an exposition comparable to the West's in terms of terminologies, institutions, and remedies, as well as to draw from the best practices of Islamic history and modern Muslim societies. It is always fustrating to learn that Islam's constitutional history, despite its richness in individual constitutional tenets, loses some of its utility in modern Muslim societies due to systemic changes caused by glob­ alization and pervasive international institutions, both of which have had far-reaching consequences on domestic sociopolitical settings. Given the contemporary nation-state's overarching authority, one known guarantee of the people's social, legal, or political rights is a con ­stitutional framework under a credible rule of law system. Mohammad Hashim Kamali's Freedom, Equality and Justice in Islam identifies the three themes in the title of his book as the fundamental bases upon which all other constitutional guarantees of human rights depend. The book is divided into three chapters, each dedicated to one of the main themes. The first chapter, which discusses freedom, presents a con­ceptual analysis of the term and how it is expressed in Islam's theological and sociopolitical contexts. However, unlike various guarantees provided for realizing other values, such as justice (discussed in chapter 3), there is little discussion of such practical guarantees for personal liberty and free­dom. The author acknowledges that Muslims have given scant attention to constitutional guarantees of freedom, citing the prevalence of despotic gov­ernments throughout much of Islamic history. Nevertheless, the only way he offers out of this situation is to observe that Muslims should change the language of fiqh (Islamic jurisprudence) to reflect the challenging times confronting the ummah. This may not be surprising, given the identified problems, as mentioned above, that have to be faced squarely. The second chapter, which analyzes equality, reviews authoritative Islamic sources and argues that although there is conclusive evidence that Islam envisages equality in basic rights and duties among all Muslims, the evidence is somewhat inconclusive on whether all members of the human race enjoy such equality. This inconclusiveness is due to sources that leave room for different interpretations and to prevailing circum­stances during the formative period of Islamic law. Kamali pays particu­lar attention to the duties and rights of women and non-Muslims, for there are different opinions on women's political and family-law rights and on equal opportunity for non-Muslims. He states that even if differential treatments of the two categories are maintained in certain circumstances, such differences do not negate equality, because Islam's positive equality ...
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Zaidi, Ali Hassan. "Reason, Freedom and Democracy in Islam." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 102–4. http://dx.doi.org/10.35632/ajis.v21i1.1815.

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While the public role of intellectuals in North America, and perhaps in theWest more generally, is declining, one may hazard to say that their roleremains significant in the Muslim world, judging by the number of intellectualswho have been censored in Muslim societies. Iran, in particular,has a strong tradition of public intellectuals, the latest of whom isAbdolkarim Soroush, a vocal critic of the post-revolutionary clericalregime. An official in the early years of post-revolutionary Iran, he hassubsequently been harassed and censored for arguing that secularism is the best way to guard against the abuse of power. Since Soroush hasquickly gained a following both inside and outside Iran, the editors are tobe commended for editing and translating his wide-ranging ideas andmaking them accessible to the English reading public.The editors’ introduction contextualizes Soroush’s work by locatinghim within a current of Iranian enlightened-religious intellectuals, and,more generally, in a current of Muslim reformist thought that includes thelikes of Muhammad Iqbal and Ali Shariati. Chapter 1, an interview withSoroush, reveals the major influences on the development of his thought,while the remaining 11 chapters are a collection of his essays, lectures,and speeches. Most of this material consists of lectures that he deliveredin the early 1990s. Chapters 2, 4, and 6-9 represent the core of his ideason the limits of religious knowledge, secularism, and the mutual dependenceof freedom and critical reason. The remaining chapters nicelyround out the book with topics ranging from a defense of critical reason,science, and freedom to the differences between the educational model ofthe traditional religious seminary versus the modern university.Chapter 2 presents Soroush’s theory of the contraction and expansionof religious knowledge. Here, he makes the controversial (at least in thepost-revolutionary Iranian context) argument that while religion andsacred scriptures may be flawless and constant, the interpreters of religionare not. Hence, Soroush argues that traditional Islamic knowledge needsto be treated like any other branch of knowledge, “as incomplete, impure,insufficient, and culture-bound” (p. 32) ...
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Harizan, Harizan. "DREAM FOR FREEDOM (PERSPEKTIF HUKUM ISLAM)." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 1, no. 1 (June 30, 2016): 91–119. http://dx.doi.org/10.32923/asy.v1i1.667.

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Based on the factual circumstances nowadays, many people tried to explore the short way to collect the treasures. Supported by the information Technology development made the spreading of any information and business growth easily. Direct selling, Multi Level Marketing, Online Business and Money Game have its upportunities. Dream for Freedom (D4F) with the Key as a symbol, is one of the money game business which growth successfully between years 2015 – 2016. Thousands of participants or members joined the community (known by the dream team). Spectacularly the founder recruited some of influence person, asked them to promote the business through their statements, pictures and videos. Islam as the belief of most people in Indonesia particularly has the guidance in business through the most principles rules, Al-Qur‟an and Hadith. Therefore the writer tried to explore the Dream for Freedom from Islamic Jurisprudence Perspective.
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Philpott, Daniel. "Religious Freedom in Islam: A Global Landscape." Journal of Law, Religion and State 2, no. 1 (2013): 3–21. http://dx.doi.org/10.1163/22124810-00201001.

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This paper presents a global landscape of religious freedom in Islam, a crucial matter for resolving the contentious contemporary debate over whether Islam is a peaceful or violent religion. The landscape shows a general dearth of religious freedom in Islam. This does not mean, though, that Islam is incompatible with religious freedom, for a large percentage of Muslim countries are governed by regimes inspired by western secularism. The paper also argues that religious freedom is neither synonymous nor co-extensive with electoral democracy. Several democracies with low levels of religious freedom exist in Muslim-majority countries, while authoritarian regimes with relatively high levels of religious freedom exist but are rare.
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Abil Fida, Imanuddin. "ISLAM AND INDONESIA IN VIEWS OF NAHDLATUL ULAMA AND PERSATUAN ISLAM." Imtiyaz: Jurnal Ilmu Keislaman 2, no. 2 (July 28, 2019): 87–105. http://dx.doi.org/10.46773/imtiyaz.v2i2.12.

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The legal debate pertaining to the position of Islam di Indonesia has been emerged from the beginning of freedom hassle of Indonesia. Each leader and religious organization has the difference thought including Nahdlatul Ulama and Persatuan Islam. One of the difference was to what extent Indonesian Muslims stand of nationalism between Tauhid and the obligation of worship. Each has the dissimilar thought which has implications to their participation in Indonesian politics since the beginning of Indonesian freedom until New Order era. This article will discuss the difference thought between two organizations following some historical facts of their difference
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Dissertations / Theses on the topic "Freedom (Islam)"

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

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Gholami, Reza. "‘Who needs Islam?’ : non-Islamiosity, freedom and diaspora among Iranian Shi`a in London." Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.602380.

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Tahqiq, Nanang. "Freedom of speech and literary expression : a case study of Langit makin mendung by Kipandjikusmin." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23246.

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The precarious relationship between Islam and art remains a moot question. The banning of a short story, a novel, a theatrical play, a film, a poem or any other kind of artistic enterprise is an attestation of such a crucial reference. Exploring the relation of Islam and literature, with Indonesian Islam as a background, this thesis will examine the short story Langit Makin Mendung written by Kipankjikusmin.
Langit Makin Mendung, which was published in August 1968 in the magazine Sastra, was condemned by the majority of Indonesian Muslims, for it was considered to be blasphemous, insulting God, the Prophet, the archangels, the 'ulama' and the kiyai (traditional scholars), and it was judged to be in contravention of the Constitution of '45. In terms of the public reaction to Langit Makin Mendung, the critiques concern three aspects: legal, literary and religious views.
Apart from such views, the thesis also examines Islamic teachings on intellectual freedom and on freedom of speech. It will be shown that the political turbulence that occurred during the Old Order regime, especially in the era of the so-called Guided Democracy, and that the Communist movement of the 1960s are foremost among the influences on the milieu in which this short story was written. In addition to the socio-political context, this thesis assesses the theological aspect which focuses on the significant connection of the Islamic Weltanschauung and literature as an indicator of the status on freedom of literary expression in a Muslim society. (Abstract shortened by UMI.)
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Nagata, Masaki. "Assessing apostasy, blasphemy and excommunication (takfir) in Islam and their modern application by states and non-state actors." Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/14413.

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In certain contemporary Muslim majority states apostasy and blasphemy are not merely religious sins; they are acts which potentially have legal, or extra-legal, consequences. Although apostasy has not been criminalised in many such states, extrajudicial killings of apostates are carried out by some extremist groups and individuals. Such groups always justify these murders of fellow Muslims and non-Muslims on the grounds of apostasy and blasphemy. The concept and use of takfir (excommunication) is also a serious issue in Muslim majority states. Groups such as Daesh (also known as Islamic State of Iraq and Syria) rely on takfir to attack fellow Muslims, despite there being no legal basis in Shari’a for the use of takfir or for criminalising apostasy. Although the concept was developed by people, not God, takfir are now being used to bypass rational human judgement. Their use plays a major role in many of the religious issues confronting Muslim majority states, such as the criminalisation of apostasy and blasphemy. This thesis analyses the central issues of apostasy, blasphemy and takfir collectively, as their history and their contemporary use and misuse by extremist groups are inextricably entwined. The key finding is that the right to punish apostasy and blasphemy and to issue declarations of excommunication (takfir), all originally reserved in Islam for God only, have been appropriated by man. Through developments in the understandings of these concepts, all three have come to be seen by some scholars and ordinary believers as a ‘right of man’. This evolution in interpretation and in application is inconsistent with Shari’a law.
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Forero, Isabel Muñoz. "Considerações hermenêuticas sobre o conceito de liberdade: um diálogo com o Islam." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/59/59142/tde-15012018-164903/.

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A palavra liberdade pertence a um caleidoscópio de semânticas e interpretações plurais. Este trabalho tem como objetivo fazer uma investigação interdisciplinar entre Psicologia, Antropologia e Filosofia sobre a liberdade como categoria, para compreender sua configuração no horizonte de sentido islâmico, tendo como base o Alcorão, e alguns dos hadices do Profeta Muhammad e o método hermenêutico do filósofo Franz George Gadamer. Mediante uma revisão bibliográfica, foi feita uma justaposição da concepção de liberdade que existe tanto no contexto islâmico quanto no Ocidente. Nesta análise pretende-se investigar a ideia de que o desconhecimento da cultura, tradições e maneiras de interpretar esta noção no mundo islâmico tem acarretado inúmeros preconceitos originando, por sua vez, apontamentos, discriminação e agressões, na tentativa de impor a ideia própria de liberdade sobre a do outro. É fundamental tomar as ferramentas das que dispõe a Psicologia, a Filosofia e a Antropologia, para ter um horizonte de sentido mais amplo sobre o conflito, e que nos permita analisar essas questões, porque a pergunta pela liberdade abrange a construção da pessoa, além de ser um dos seus direitos humanos fundamentais, está conformado pela interpretação de si próprio e do outro num contexto complexo, mediado pelas relações de poder, os enfrentamentos e conflitos políticos, assim como os religiosos.
The word freedom belongs to a kaleidoscope of semantics and plural interpretations. In this diversity are several spheres as moral where freedom is defined by knowledge, however, freedom in social, political and even religion, has different dimensions. A hermeneutical process that aims to understand how freedom is configured in Islam has its basis in the comprehension of the text because it contains the structure and the way people build their religious experience and how they give it full meaning. The understanding of the sacred text is attached to the knowledge of the religion\'s precepts as it can be said that the principles for the believer are based to her/his spiritual experiences. When considering the importance of the Qur\'an to the Muslim, it could be said that out of Islam (for that one that is Muslim) can be neither peace nor freedom nor justice outside Islam because the knowledge to help to achieve these other topics is the revealed message itself as a life code. According to this interpretation made the right way, the faith in God and the humbleness in recognizing the wisdom of Allah and accepting the authority of the prophets and the message, are fundamental elements that configure the existence and meaning of the contexts of the believer in Islam. For understanding what is freedom in Islam we need to see what the Muslims understand for freedom according to their horizon of meaning.
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Sajedi, Bidgoli Aboulfazl. "Revelation and reason in the thought of Ṭabâṭabâʾî, with special reference to the question of freedom in Islam." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23240.

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The relation between revelation and reason is a matter of interest for human beings and is connected with the development of reason and knowledge in modern society. Muhammad Husayn Tabataba'i, a modern Muslim scholar who was an expert in both Islamic philosophy and Qur'anic interpretation, developed new approaches to such issues as the role of human rational ability, logic and philosophy in religious knowledge. Furthermore he deals with such specific controversial topics on the subject of revelation and reason as, social freedom and freedom of thought and belief in Islam. He tends to elaborate his view of freedom based on both the Qur'an and rational bases. Tabataba'i's approach to revelation and reason, his reconciliation of them in general, and his specific perspective of freedom are studied in this thesis with respect to their underlying principles and their scopes.
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Gartner, Barbara. "Der Islam im religionsneutralen Staat : die Problematik des muslimischen Kopftuchs in der Schule, des koedukativen Sport- und Schwimmunterrichts, des Gebetsrufs des Muezzins, des Schächtens nach islamischem Ritus, des islamischen Religionsunterrichts und des muslimischen Bestattungswesens in Österreich und Deutschland /." Frankfurt am Main [u.a.] : Lang, 2006. http://www.gbv.de/dms/bs/toc/507542665.pdf.

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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.

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his thesis analyses whether a legislative ban on wearing a headscarf breaches the right to freedom of religion, as such right is universally understood. It describes the ambit of the right to freedom of religion by examining the theoretical justification and importance of the right and thereafter analysing how the right is recognised in international and regional treaties and domestic constitutions. It demonstrates that religious freedom comprises of the right to hold a religion and the right to manifest a religion in the form of worship, observance, practice and teaching. Religious freedom, however, is not absolute and the thesis explains in the light of international and comparative case-law that the right to freedom of religion may be limited by a law that pursues a legitimate state interest and is reasonable. In light of this theoretical framework the thesis examines the practice of Muslim women wearing a headscarf and argues that the practice constitutes a manifestation of Islamic belief protected by the right to freedom of religion. Thereafter this thesis examines French, Turkish and German prohibitions on wearing a headscarf, the effect of these laws on Muslim women and the justifications furnished for such laws. It is argued that the state interest of preserving secularism relied upon to justify a headscarf ban is not legitimate and does not justify a headscarf ban. Furthermore, even where the state has a legitimate interest in preventing the coercion of young girls, promoting the equality rights of women and maintaining safety and order, a headscarf ban does not constitute a reasonable limitation of religious freedom. Ultimately, this thesis argues that a headscarf ban exacerbates the problems it is meant to solve and constitutes an unjustifiable infringement of religious freedom.
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Hederskog, Markus. "Böneutrop i den sekulära staten : En kvalitativ studie av svenska tidskrifters bevakning av debatten kring godkännandet av muslimers böneutrop vid moskén i Växjö 2018." Thesis, Högskolan för lärande och kommunikation, Jönköping University, HLK, Ämnesforskning, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-49865.

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Over the last few years, the debate on what a secularized state is, and should be have been increasing in both spread and aggression. One of the many topics triggering this debate is the question if call to prayer should be allowed or not. The Islamic call to prayer is a phenomenon that awakes strong emotions and reactions in western society, and it has been well debated in media. The aim of this thesis is thus to investigate this debate and what ideological standpoints the arguments are based upon. sing the theories of Jürgen Habermas and José Casanova, on the theories of secularization, the debate on the permission of call to prayer in Växjö have been analysed. To give a fair representation of the debate, articles from four different, well established Swedish newspapers have been used.    It has been found that one of the most frequently used arguments against a permission is the fear that the allowance of one call to prayer a day will lead to more extreme, and eventually radical, Islamic elements in the Swedish society.  The study shows that the view of what a secularized state is, is diverse but can generally be divided into two categories, the view that proclaims positive or negative freedom of religion.  Among the arguments against the permission, most part are solely emotional, whereas the arguments supporting the permission often are more rational.     The conclusion is that main part of the arguments is based on liberal and democratic values but how they are interpreted varies. On the side supporting the permission, the arguments are based on equality, the importance of the freedom of speech and the belief that multicultural is enriching. On the opposite side, the arguments are based on the conservation of the Swedish heritage, the Christian faith and effective integration. Many arguments against a permission are problematic since they are constructed on an emotional basis. In a secular state, this type of questions should be handled rational, based on the law of freedom of religion.
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Zarzour, 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.

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Books on the topic "Freedom (Islam)"

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Freedom of expression in Islam. Cambridge: Islamic Texts Society, 1997.

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Bawer, Bruce. Surrender: Appeasing Islam, sacrificing freedom. New York: Doubleday, 2009.

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Khan, Shafique Ali. Freedom of thought and Islam. Karachi, Pakistan: Royal Book Co., 1989.

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Bawer, Bruce. Surrender: Appeasing Islam, sacrificing freedom. New York: Doubleday, 2009.

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Kamali, Mohammad Hashim. Freedom of expression in Islam. Kuala Lumpur: Ilmiah Publishers, 1998.

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Freedom, equality, and justice in Islam. Cambridge: Islamic Texts Society, 2002.

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Lane, Rose Wilder. Islam and the discovery of freedom. Beltsville, Md: Amana, 1997.

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Shavit, Uriya. Scientific and Political Freedom in Islam. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315268668.

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Subagja, Soleh. Gagasan liberalisasi pendidikan Islam: Konsepsi pembebasan dalam pembelajaran pendidikan Islam. Malang, Jatim [i.e. Jawa Timur]: Madani, 2010.

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McCarthy, Andrew C. Islam and free speech. New York: Encounter Books, 2015.

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Book chapters on the topic "Freedom (Islam)"

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Mondal, Anshuman A. "What is Freedom of Speech For?" In Islam and Controversy, 32–56. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137466082_3.

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Khan, Sayyid Ahmad. "Intellectual Pluralism and Freedom of Opinion." In Contemporary Debates in Islam, 109–21. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_11.

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Lo, Mbaye. "Conclusions: Beyond Justice and Freedom!" In Political Islam, Justice and Governance, 351–62. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96328-0_9.

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El Kaisy-Friemuth, Maha. "The Concept of Freedom in Islam." In The Concept of Freedom in Judaism, Christianity and Islam, edited by Georges Tamer and Ursula Männle, 101–46. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110561678-004.

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Lo, Mbaye. "From Liberal Freedom to Neo-liberal Inequality: The History of the Freedom Agenda." In Political Islam, Justice and Governance, 29–52. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96328-0_2.

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Wetherly, Paul. "Freedom of Expression, Multiculturalism and the ‘Danish Cartoons’." In Islam in the West, 36–55. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137025067_4.

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Mondal, Anshuman A. "A Difficult Freedom: Towards Mutual Understanding and the Ethics of Propriety." In Islam and Controversy, 57–93. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137466082_4.

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Khan, Sayyid Ahmad. "Intellectual Pluralism and Freedom of Opinion." In Modernist and Fundamentalist Debates in Islam, 109–21. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-09848-1_11.

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Lo, Mbaye. "Justice Versus Freedom: The Dilemma of Political Islam." In Political Islam, Justice and Governance, 1–27. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96328-0_1.

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Enayat, Hadi. "Genealogies of ‘Religious Freedom’ and ‘Minority Rights’." In Islam and Secularism in Post-Colonial Thought, 77–87. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52611-9_7.

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Conference papers on the topic "Freedom (Islam)"

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Hadeli, Hadeli, Elismawati Elismawati, Hidayat Al Azmi, and Zulvia Trinova. "Self assesment of freedom to learn in higher education." In International Conference Fakultas Tarbiyah dan Keguruan Universitas Islam Negeri Imam Bonjol Padang. Jakarta: Redwhite Press, 2020. http://dx.doi.org/10.32698/icftk423.

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Misra, Misra. "Freedom to learn in projection 21st century islamic education." In International Conference Fakultas Tarbiyah dan Keguruan Universitas Islam Negeri Imam Bonjol Padang. Jakarta: Redwhite Press, 2020. http://dx.doi.org/10.32698/icftk410.

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Effendi, Heri, SitiAisyah SitiAisyah, Muspradi Muspradi, Muslim Muslim, and Januardi Rosyidi Lubis. "Learning models of islamic history based on diversity (PSI-BK) an alternative of learning freedom in the 4.0 era of industrial revolution." In International Conference Fakultas Tarbiyah dan Keguruan Universitas Islam Negeri Imam Bonjol Padang. Jakarta: Redwhite Press, 2020. http://dx.doi.org/10.32698/icftk399.

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Lubis, Muharman, and Anik Azizah. "The Ethics of Censorship based on Islamic Perspective: The Impact towards Intellectual Freedom." In Proceedings of the 1st International Conference on Islam, Science and Technology, ICONISTECH 2019, 11-12 July 2019, Bandung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-7-2019.2297769.

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Hairi, Nur Atika, and Norhafizah Ahmad. "Pengaruh dan Impak Angkatan Belia Islam Malaysia (ABIM) Terhadap Isu Palestin di Malaysia." In Conference on Pusat Pengajian Umum dan Kokurikulum 2020/1. Penerbit UTHM, 2020. http://dx.doi.org/10.30880/ahcs.2020.01.01.001.

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The Muslim Youth Movement of Malaysia (ABIM) is an Islamic organisation legally established in 1972. From 1971 until now, ABIM is very concern to international issues, especially the Israeli-Palestinian issue. This article discusses the influence and impact of ABIM in fighting for the liberation of Palestine (1971-2020). ABIM has always called on those responsible for Palestinian independence and the freedom of its people from the grip of Israel. Although various peace negotiations have been held between Israel and Palestine internationally, concrete solutions have not been reached. The objective to be achieved is to analyze ABIM’s involvement in resolving the Israeli-Palestinian conflict. The methodology used is primary source research in the National Archives of Malaysia and the ABIM Archive. Apart from that, an interview with the President of ABIM, Mr. Muhammad Faisal Abdul Aziz was also held. The results of the study found that ABIM is consistent and active in fighting for this issue. This proves that the voice of NGOs can influence and impact decisions at the national and international levels such as the United Nations (UN). The volume of voice that is always displayed by ABIM is able to give awareness to the leaders and the people of Malaysia that this issue is not just a religious issue but this issue is a universal issue involving humanitarian values. ABIM has held press conferences, sent memorandum, held demonstrations, peaceful rallies, boycotts of American-Israeli goods and set up a Palestinian Aid Fund to raise the issue. ABIM's official paper, 'Risalah' also played a role in disseminating current Palestinian issues by publishing articles from original sources on the Palestinian Liberation Organization (PLO) and developments in Palestine, especially in the 1970s. This is because resources at the time were very limited and Western media published biased and untrue news.
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Chang, Timothy N., Xuemei Sun, Vincenzo Pappano, Zhiming Ji, and Reggie Caudill. "High-precision multiple-degree-of-freedom piezoelectric actuator." In Photonics East (ISAM, VVDC, IEMB), edited by Armin Sulzmann and Bradley J. Nelson. SPIE, 1998. http://dx.doi.org/10.1117/12.325731.

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Danisch, Lee A., Kevin Englehart, and Andrew Trivett. "Spatially continuous six-degrees-of-freedom position and orientation sensor." In Photonics East (ISAM, VVDC, IEMB), edited by John P. Dakin, Alan D. Kersey, and Dilip K. Paul. SPIE, 1999. http://dx.doi.org/10.1117/12.339112.

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Speich, John E., and Michael Goldfarb. "Three-degree-of-freedom flexure-based manipulator for high-resolution spatial micromanipulation." In Photonics East (ISAM, VVDC, IEMB), edited by Armin Sulzmann and Bradley J. Nelson. SPIE, 1998. http://dx.doi.org/10.1117/12.325750.

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Reports on the topic "Freedom (Islam)"

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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.
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