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Relevant bibliographies by topics / Historical Muhammad

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Academic literature on the topic 'Historical Muhammad'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Historical Muhammad"

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Kurmangali, G. K. "Muhammad al-Aryan and historical novel." Bulletin of the L.N. Gumilyov Eurasian National University.Political Science.Regional Studies.Oriental Studies.Turkology Series. 122, no. 1 (2018): 114–19. http://dx.doi.org/10.32523/26-16-6887/2018-122-1-114-119.

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Afsaruddin, Asma, and Ibn Warraq. "The Quest for the Historical Muhammad." Journal of the American Oriental Society 121, no. 4 (October 2001): 728. http://dx.doi.org/10.2307/606555.

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Peters, F. E. "The Quest of the Historical Muhammad." International Journal of Middle East Studies 23, no. 3 (August 1991): 291–315. http://dx.doi.org/10.1017/s0020743800056312.

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Writing in 1962 Stephen Neill listed twelve of what he regarded as “positive achievements of New Testament studies” over the past century.1 As an affirmation of progress in a notoriously difficult field of investigation, they make satisfying and even cheerful reading for the historian. Who was Jesus of Nazareth? What was his message? Why was he put to death? Why did his few followers become, in effect, the nucleus of the powerful and widespread community called Christianity? These were the enormously difficult questions that had begun to be posed in a critical-historical way in the mid-19th century, and some of the answers Bishop Neill discerned, though by no means final, represented ground gained and truths won. Neill's widely read book was revised in 1988, and though his optimism was here and there tempered by what had been said and thought in the twenty-five years since the first edition,2 there was still good reason to think that historians were by and large on the right track in pursuing what Albert Schweitzer described in 1906 as “the quest of the historical Jesus.”3

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Bennison, Amira K. "Following Muhammad." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 154–56. http://dx.doi.org/10.35632/ajis.v21i3.1780.

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Following Muhammad is a scholarly, but not academic, book directed atthe general reading public. Written by a religious studies scholar with anevident sympathy for Islam, it seeks to address western prejudices about Islam by presenting a clear, concise, and accessible picture of the faith incontext. Although the author explores Islam’s historical evolution, his primaryfocus is to balance this with insights into how Muslims themselvesunderstand their religion in contemporary as well as historical times.Although primarily directed toward non-Muslims, whose essentialistmedia-driven assumptions about Islam are constantly lamented by Ernst,it is also of interest to the Muslim reading public as a refreshing departurefrom standard accounts of Muslims and Islam. Although not a textbook,it could be profitably used as a text for discussion in a variety ofcourses.Two key issues to which Ernst returns repeatedly are, first, the erroneouswestern tendency of assuming that fundamentalists are the “true”representatives of Islam, and, second, the importance of recognizing thepart colonialism has played in shaping contemporary developments in theMuslim world. By drawing comparisons with Christianity, Judaism, andother faiths, he highlights the unacceptability – and indeed absurdity – ofmany generic assumptions about Islam and Muslims. Instead, he stressesthe importance of non-Muslims recognizing the diversity of faith and practicein time and space that characterizes Islam, just as it does all other worldreligions.The book is divided into six chapters organized in a thematic ratherthan a chronological manner in order to reflect the author’s self-proclaimedemphasis on “rethinking” Islam today. Chapter 1 explores western perceptionsof, and prejudices toward, Islam in modern and medieval times andsuggests ways to avoid such prejudices in our own time. Chapter 2 looks atwhat is meant by the term religion and how evolving western definitions ofreligion have shaped western perceptions of other faiths, including Islam.This is counterbalanced by a survey of how Muslims have defined Islam byassessing its historical vocabulary and the vocabulary used by present-dayMuslims ...

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Benthall, Jonathan. "The historical Muhammad – By Irving M. Zeitlin." Journal of the Royal Anthropological Institute 14, no. 2 (June 2008): 446–47. http://dx.doi.org/10.1111/j.1467-9655.2008.00511_15.x.

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Fauzan, Aris. "Al-Nabiy Al-Ummiy dalam Telaah Historis-Semiotik." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 3, no. 1 (July 9, 2018): 41. http://dx.doi.org/10.29240/jf.v3i1.466.

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This article tries to reveal another meaning to the word al-nabiy al-ummiy in the context of historic-Sufistic. Among Indonesian mufassirs al-nabiy al-ummiy means less read and write, although there are other muslim scholars who understand that the Prophet Muhammad does not know how to read and write. Based on this latter view it becomes an apologetic argument that all the revelations revealed to the Prophet Muhammad are independently. There were not influenced by the previous traditions and religious cultures. To find the meaning beyond the conventional meaning above, the author tries to trace the historical background before and during Muhammad's time by using descriptive analytic-historical and sufistic. The result of this discussion of the author finds that beyond the common sense al-nabiy al-ummiy can be understood by: first, that Muhammad saw as the perfect person he became the source (babon), polecy (policy), and wisdom (wisdom) both vertical and horizontal among the people. Secondly, based on the historical reality of the proud Arab nation if it is attributed to the lineage of Mother's side, it affirms that the prophet Muhammad is an honorable man. Third, al-nabiy al-ummiy became one of the visions of Islam as a motherly religion that women should be honored and get their rights. Fourth, al-nabiy al-ummiy as proof that the prophet Muhammad gave strict laws against the mothers (of a husband) who can not be passed on to the children of his old wife.

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Crossley, James. "Is the Grass Greener?" Bulletin for the Study of Religion 43, no. 4 (December 2, 2014): 29–33. http://dx.doi.org/10.1558/bsor.v43i4.29.

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This response views the Safi-Hughes debate on the "historical Muhammad" from the perspective of debates in biblical studies, particularly the quest for the historical Jesus. The main question raised is this: can the "quest for the historical Muhammad" or the "historical Jesus" ever be freed from theological concerns?

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Ridwan, Muhammad, and Nurhasanah Bakhtiar. "Nilai -Nilai Pendidikan dan Dakwah Muhammad al-Fatih Sebagai Penakluk Konstantinopel." Wardah 21, no. 1 (May 22, 2020): 50–65. http://dx.doi.org/10.19109/wardah.v21i1.5824.

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Abstract: Abstract: Paper entitled ‘Educational Values and Da'wah of Muhammmad Al-Fatih as Conqueror of Constantinople’, this aims to analyze various histories about the role of Muhammad Al-Fatih in the conquest of Constantinople. By using a library research approach (library research) sourced both from books, journals and the internet, the method used in this research is a historical analysis method that can be interpreted as a research method and writing history with systematic methods, procedures or techniques in accordance with the principles the principles and rules of history. The historical method is divided into four groups of activities, namely heuristics, namely the activity of collecting historical sources, criticism (verification), namely examining the sources that are true, both form and content, interpretation, which is to establish the meaning and interrelation of verified facts. , and then is historiography, namely the presentation of the results of the synthesis obtained in the form of a historical story. The findings of this article in the form of educational values and preaching from the character of Muhammad Al-Fatih are important for us examples of which are very love for Islamic law, the practice of the Qur'an and sunnah, the spirit of jihad is strong, mentally strong, not discouraged, sincere, always praying, close to Allah SWT. Keywords: Character education; Muhammmad Al-Fatih. Abstrak: Makalah dengan judul ‘Nilai–Nilai Pendidikan dan Dakwah Muhammmad Al-Fatih Sebagai Penakluk Konstantinopel’, ini bertujuan untuk menganalisis berbagai sejarah seputar peranan Muhammad Al-Fatih dalam penaklukan Konstantinopel. Dengan menggunakan pendekatan studi kepustakaan (library research) yang bersumber baik dari buku, jurnal maupun internet, metode yang digunakan pada penelitian ini adalah metode analisis sejarah yang dapat diartikan sebagai metode penelitian dan penulisan sejarah dengan cara, prosedur atau teknik yang sistematik sesuai dengan asas-asas dan aturan ilmu sejarah. Metode sejarah terbagi atas empat kelompok kegiatan yaitu heuristik yaitu kegiatan menghimpun sumber-sumber sejarah, kritik (verifikasi) yaitu meneliti sumber-sumber itu sejati, baik bentuk maupun isinya, interpretasi yaitu untuk menetapkan makna dan saling-hubungan dari fakta-fakta yang telah diverifikasi, dan kemudian adalah historiografi yaitu penyajian hasil sintesis yang diperoleh dalam bentuk suatu kisah sejarah Hasil temuan dari artikel ini berupa nilai pendidikan dan dakwah dari ketokohan Muhammad Al-Fatih yang penting kita contoh diantaranya sangat cinta kepada syariat Islam, amalan Al-qur’an dan sunnah, semangat jihad yang kuat, kuat mental, tidak putus asa, ikhlas, selalu berdo’a, dekat dengan Allah SWT. Kata kunci: Pendidikan karakter; Muhammmad Al-Fatih.

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Saifullah, Muhammad. "ETIKA BISNIS ISLAMI DALAM PRAKTEK BISNIS RASULULLAH." Walisongo: Jurnal Penelitian Sosial Keagamaan 19, no. 1 (June 7, 2011): 127. http://dx.doi.org/10.21580/ws.19.1.215.

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<p class="IIABSBARU1">Historical study of the Muhammad’s behavior and business ethics before being appointed as messenger is an interesting study, because the conduct and business ethics that Mohammed applied was based on the study of the verses of the Koran. After appointed as messenger (40 years old), the life of prophet Muhammad was more guided by the revelations of the Qur'an. Some principles which the prophet applied are honest, amanah, accurate in weighting, avoid gharar, not hoard goods, not execute al-ghab and tadlis among seller and buyer.</p><p class="IKa-ABSTRAK">***</p>Kajian sejarah mengenai perilaku dan etika bisnis Muhammad sebelum ditunjuk sebagai nabi merupakan kajian yang menarik, karena peri laku dan etika bisnis yang diterapkan oleh Muhammad didasarkan pada kajian ayat-ayat al-Qur’an. Setelah ditunjuk sebagai nabi (usia 40 tahun), kehidupan Nabi Muhammad lebih dibimbing oleh wahyu-wahyu al-Qur’an. Beberapa prinsip yang diterapkan oleh Muhammad adalah jujur, amanah, timbangan yang tepat, menghindari gharar, tidak menimbun barang, tidak melakukan al-ghalb dan tadlis di antara penjual dengan pembeli.

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Zubaidi, Abdullah. "Hermeneutika Al-Qur’an Muhammad Talbi (Socio-Historical Hermeneutics)." HERMENEUTIK 12, no. 1 (October 7, 2019): 110. http://dx.doi.org/10.21043/hermeneutik.v12i1.6025.

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Dissertations / Theses on the topic "Historical Muhammad"

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Collins, Micah David. "What The Religions Named In The Qur'an Can Tell Us About The Earliest Understanding of "Islam"." Wright State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=wright1341884313.

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Jitmoud, Linda K. Kolocotronis. "An intellectual historical study of Islamic Jihad during the life of Muhammad and in the twentieth century." Virtual Press, 1985. http://liblink.bsu.edu/uhtbin/catkey/440946.

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The purpose of the study was to clarify the definition and to determine the proper application of Islamic jihad. Jihad, a primary facet of the religion of Islam, has often been translated as "holy war". In the study, jihad was translated as "struggle in the cause of Allah".To obtain a clarification regarding the original definition of Islamic Jihad, the fundamental sources of Islamic belief, the Qur'an and the Sunnah, were examined. Study of the Qur'an and the Sunnah provided a fundamental outline of the basic rules and regulations regarding the concept of jihad.To obtain a further understanding of the implementation of proper practices in jihad, instances of jihad during the life of Muhammad were examined. Included were the Meccan period, when military jihad had not yet been instituted, and the Medinan period. Military campaigns and diplomatic missions under the leadership of Muhammad were examined. From specific examples of personal, military and diplomatic jihad, general principles were derived.Examination of twentieth-century Islamic thought regarding Jihad indicated that the contemporary manifestation of Islamic Jihad has been rooted in the philosophy of Islamic revivalism. According to twentieth-century Islamic revivalism, the religion of Islam should be regarded as a timeless body of principles which pertain to the daily concerns of government and society. Jihad has been indicated as the tool for achieving the implementation of basic Islamic principles. The arena for Islamic struggle, i.e. jihad, may be the battlefield, the legislature or the printed page.Specific examples of jihad in the twentieth-century were examined. Examples included in the study were: the establishment of Pakistan; the establishment of the Islamic Republic of Iran; the Islamic revivalist movement in Egypt; and the Islamic rebellion against the Soviet presence in Afghanistan. The Islamic struggle in Pakistan was found to be the least successful, and the Islamic struggle in Afghanistan was found to be the most successful, of the examples of contemporary jihad.The study will be significant in providing a comprehensive model of the proper conduct of Islamic jihad. The study will also clarify misconceptions regarding the concept and practice of Islamic jihad.

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Baftija, Arif. "Bilden av islam : En historiografisk studie om islam i svensk forskning." Thesis, Jönköping University, Högskolan för lärande och kommunikation, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-48225.

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The image of Islam A historiographical study of Islam in Swedish research. A society`s image of a foreign people, culture and religion changes constantly depending on social, political and other important events. Today Islam is the second largest religion in Sweden after Christianity and that is why it has become important to study the Swedish image of Islam, Muhammed and the Islamic world during the last century. This study is a historiographical and examines the work of six different Swedish authors between the year 1918 to 1930 and 1979 to 2011. The aim of studying these works is to examine whether there has been changes in the Swedish view of Islam, Muhammed and Muslim societies. The theoretical starting point of this study is based on the economist Amartya Sen`s view on identity as multidimensional. According to Sen, a too strong emphasis on ethnic, cultural and religious identities tends to create antagonism and conflicts between different group of peoples. That is why, according to Sen, it is important to emphasize the similarities between different cultures instead of only focus on their differences. Also, Samual P. Huntington`s thesis that emphasizes the differences between religious civilizations in the world who struggle for power and influence is used in this study. The investigation shows that there are differences between the authors from 1918 to 1930 and 1979 to 2011 in their description of Islam, Muhammed and Muslim societies. While the older authors focus mostly on Islam`s past, the contemporary authors deal mostly with Islam in present times. The investigation also demonstrates that the older authors in general give a positive description of Islam`s earlier history, while they depict Islam and Muslim societies as stagnant and reactionary in modern times. The result confirms earlier studies who show similar tendencies on description of Islamic and other Non-Western societies.

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Beale, Michal Louise. "The psychodynamics of white racism: An historical exploration of white racial pathology as elicited by prizefighters Jack Johnson and Muhammad Ali." 2005. https://scholarworks.umass.edu/dissertations/AAI3163650.

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The psychodynamics of white racism is not a well-theorized phenomenon. Traditional discourse on racism has primarily focused on “black doings and sufferings, not white anxieties and fear” (West, 1993). In other words, approaches to the study of white racism tend to emphasize the general ways in which people of color are adversely impacted by acts of prejudice committed by white people. Approaches that emphasize the victim's experience often obscure the particular ways in which the perpetrators of racism should be scrutinized and analyzed. This conceptual study is a departure from the traditional perspectives, focusing instead on the perpetrators of racism, white racists. Specifically, this dissertation will examine the psychodynamics of white racial attitudes and actions. In this study, I propose that white racial attitudes are the expression of anti-black feelings and emotions that lie at the core of white racists (Feagin & Vera, 1995). In this study, I explore these feelings and emotions as they relate to black upward mobility, in particular, blacks that are perceived to be a threat to the dominant social and economic power structures. Unlike the economic approach to examining white racism, which is not concerned with the emotional and psychological elements of racism, the psychological approach views racism in part as an extension of the emotional reactions whites exhibit when threatened by changes in patterns of white domination and black subordination (Schwartz & Disch, 1970). In other words, whites who are racists tend to view life as a zero-sum game in which black gains represent white losses (Feagin & Vera, 1995). This approach to the study of white racism also provides a plausible explanation for extreme manifestations of racism. This is illustrated through the case studies of heavyweight prizefighters Jack Johnson and Muhammad Ali. White reactions to these prizefighters and their behaviors both in and outside the ring are indicative of the psychological dimensions of white racism.

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Books on the topic "Historical Muhammad"

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Warraq, Ibn. The quest for the historical Muhammad. Amherst, N.Y: Prometheus Books, 2000.

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Haq, S. Moinul. Muhammad, life and times: A historical interpretation. Karachi: Hamdard Foundation Pakistan, 1997.

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The pseudo-historical image of the Prophet Muhammad in medieval Latin literature: A repertory. Berlin: De Gruyter, 2011.

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Malik, Engr: Abdul Hakeem. ATLAS- NOBLE LIFE OF GREAT PROPHET MUHAMMAD (SAAS) A Glance over the Biography, Mission & his Message: A Descriptive Study from the Spiritual, Historical, Archeological and Theological Perspective. Pakistan: Islamic Research Foundation Global, 2008.

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Masri, Hisham Ameen Al. Historical Quran Code: History Secrets in the holey Quran. Edited by Ayman. Jordan: National Library, 2019.

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Muhammad and the believers at the origins of Islam. Cambridge, Mass: The Belknap Press of Harvard University Press, 2010.

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Misquoting Muhammad: The challenge and choices of interpreting the Prophet's legacy. London: Oneworld, 2014.

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1978-, Kahlmeyer André, ed. Islamic law: The Sharia from Muhammad's time to the present. Jefferson, N.C: McFarland & Co., 2007.

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Bernards, Monique. Changing traditions: Al-Mubarrad's refutation of Sībawayh and the subsequent reception of the Kitāb. Leiden: E.J. Brill, 1996.

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Gnostic apocalypse and Islam: Qur'an, tafsir and messianism. Abingdon, Oxon: Routledge, 2011.

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Book chapters on the topic "Historical Muhammad"

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"1. The Historical Muhammad." In The Lives of Muhammad, 6–40. Harvard University Press, 2014. http://dx.doi.org/10.4159/harvard.9780674735514.c3.

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Bowering, Gerhard. "Muhammad." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0010.

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This chapter deals with the life and career of Muhammad. In Muslim belief, the religion of Islam is based on divine revelation and represents a divinely willed and established institution. In the perspective of history, the origins of Islam can be traced back to the prophetic career of Muhammad, its historical founder in the first third of the seventh century. Born around 570 in Mecca, a town in a rocky valley of the Hijaz—the northwestern quarter of the Arabian Peninsula—Muhammad began his prophetic proclamations circa 610. He appeared not as a mystic or visionary but as a prophet with the mission to convert the Quraysh, his fellow Arab tribesmen who had settled there. The discussions cover Muhammad's life from ca. 570 to 610; Muhammad's career in Mecca from ca. 610 to 622 and in Medina from 622 to 632; and Muhammad as a political leader.

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Baderin, Mashood A. "1. Historical development." In Islamic Law: A Very Short Introduction, 1–18. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780199665594.003.0001.

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‘Historical development’ discusses the historical development of Islamic law, divided into six major periods. These include the formative period, the pre-classical period, the classical period, the post-classical period, the modern period, and an emerging post-modern period. The history of Islamic law is linked with the divine call of Muhammad to prophethood and the consequent emergence of Islam as a religious faith in Arabia in the 7th century. The Qur’an became the main source for guidance for the early Muslims. Thus, faith in God as the divine authority, in Muhammad as a prophet of God, and in the Qur’an as a divine revelation, has served as the cornerstone of Islamic law.

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"1. Fâtima in her Context: Historical and Biographical Notes." In Fatima, Daughter of Muhammad, 11–66. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463216429-005.

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"CHAPTER ONE. FÂṬIMA IN HER CONTEXT. HISTORICAL AND BIOGRAPHICAL NOTES." In Fâṭima, Daughter of Muhammad, 21–86. Piscataway, NJ, USA: Gorgias Press, 2018. http://dx.doi.org/10.31826/9781463239435-005.

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"Introduction: The Making of the Historical Muhammad." In Muhammad and the Empires of Faith, 1–22. University of California Press, 2020. http://dx.doi.org/10.1525/9780520974524-004.

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"Epilogue: The Future of the Historical Muhammad." In Muhammad and the Empires of Faith, 235–40. University of California Press, 2020. http://dx.doi.org/10.1525/9780520974524-012.

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Irani, Ayesha A. "The Prophet of Light and Love." In The Muhammad Avatāra, 1–69. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190089221.003.0001.

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The opening chapter begins with analysis of Saiyad Sultān’s invocation to God in the Nabīvaṃśa (Lineage of the Prophet), highlighting the translation strategies he uses to present Islamic cosmogony to Bengalis. Sultān’s Nūr Muhammad, the primordial principle of the light of Muhammad, draws upon a range of medieval Islamic sources. At the same time, it acquires a new brilliance while being reflected in the mirror of Bengali cosmogonical ideas and symbols, including the cosmic syllable om̐, the principles of Sāṃkhya philosophy and of the Dharma cult, and the Vaiṣṇava doctrine of divine descent (avatāravāda). The chapter argues that this approach, which represents the doctrine of Muhammad’s ancient light as being continuous with indigenous cosmologies, is emblematic of the Nabīvaṃśa and one of Sultān’s most effective literary strategies for conversion. This chapter also situates the author in the historical context of seventeenth-century Caṭṭagrāma (Chittagong).

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"After Muhammad: The “Rightly Guided” Caliphs and the Arab Conquests." In Islam in Historical Perspective, 50–61. Routledge, 2015. http://dx.doi.org/10.4324/9781315663777-8.

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"Muhammad and the Beginnings of Islam: The Making of the Muslim Community." In Islam in Historical Perspective, 32–49. Routledge, 2015. http://dx.doi.org/10.4324/9781315663777-7.

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Conference papers on the topic "Historical Muhammad"

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Azhary, Muhammad Rifqi, and Dwi Noerjoedianto. "Evaluation of Information and Adolescent Counseling Center Management to Delay Early Marriage in Adolescents in Senior High School 4, Jambi, Indonesia." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.04.51.

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ABSTRACT Background: Teenage marriage have historically been associated with a variety of negative outcomes such as lower education levels, higher unemployment rates, worse health, lower wages and higher crime rates. Studies have revealed significant differences in most of the dimensions of marital quality, before and after marital counselling. The purpose of this study was to investigate evaluation of information and adolescent counseling center management to delay early marriage in adolescents. Subjects and Method: This was a qualitative study with a case study approach. The study was conducted at Public Senior High School 4 Jambi, Indonesia, from January to May 2019. 10 key informants were selected for this study. The data were collected by indepth interview and observation. The data were analyzed using source, data, and method triangulations. Results: The implementation of adolescent’s guidance and counseling center services still has room for improvement. There were several factors that lack of optimal results, for example the process of members or educators recruitment and training (input aspects), planning, report and evaluation system (process aspect) and students’ knowledge about health reproduction and adolescent marriage (output aspect). Conclusion: There is a need to improve information and counseling service. Keywords: evaluation, counseling and information center service, adolescents, delayed early marriage Correspondence: Muhammad Rifqi Azhary. Masters Program in Public Health, Universitas Sebelas Maret. Jl. Ir. Sutami 36A, Surakarta 57126, Central Java. Email: rifqiazhary.ra@gmail.com. Mobile: +6285363817339. DOI: https://doi.org/10.26911/the7thicph.04.51

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