Academic literature on the topic 'Islamic civilization in literature'
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Journal articles on the topic "Islamic civilization in literature"
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Shamsuddin, Salahuddin. "Islamic Urdu Literature: A Heretical Islamic Literature in Indian Subcontinent." Advances in Social Sciences Research Journal 10, no. 6 (June 24, 2023): 378–89. http://dx.doi.org/10.14738/assrj.106.14920.
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The Intellectual heritage of India is an integral part of Islamic civilization in Indian subcontinent and the development of Islamic civilization in India represents a regional pattern or a local formation of this civilization that occurred as a reaction and in response to the developments that were the result of Islam's insistence on survival in India and its fear for itself of being lost. The link among Urdu, Persian, Arabic and Turkish literatures is that each of them is considered influenced in its dimensions by Islamic civilization that emerges from the religion, science and art, and it is not permissible under any circumstances to sever the link among them, and we give an example for that saying that Persian literature is influenced by Arabic literature and the ancient Turkish literature is influenced by Persian literature influenced by Arabic literature, and Urdu literature is influenced by Arabic, Persian and Turkish literature, and from here we find similarities among these literatures that depict and speak about Islamic civilization in its various manifestations. Language of these different literatures is influenced by Arabic, as they contain countless Arabic words that evidence that they are all branched out from one origin, which is Islamic religion.
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Latif, Abdul. "PERADABAN ISLAM: HEGEMONI DAN KONTRIBUSINYA DI BIDANG SASTRA ARAB." Al-Fathin: Jurnal Bahasa dan Sastra Arab 1, no. 2 (January 22, 2019): 107. http://dx.doi.org/10.32332/al-fathin.v1i2.1269.
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Islamic Civilization is one of civilizations which has a prominent role in the world civilizations history. But many bad stereotypes has been given by Orientalist about Islamic Civilization. More than it, some of them also regard that Islamic Civilization has the lowest contribution in human civilization advancement. To know how Islamic Civilization ruled and had a role in developing civilization in that time, so the writer uses hegemony theory of Antonio Gramsci. The result of this research proves that there are two ways done by Islamic Civilization in ruling the society under its authority, first is by structured leadership led by the highest commander in Islam society civilization, and second is by morality leadership which that moral is taken from Alquran principals and values. Despite opinions above, Islamic Civilization contributions also has been acknowledged by European especially in this three sectors, it is in science, morality and thought. The contribution of Islamic civilization in the field of Arabic Literature is the presence of themes of heroism and the spirit of struggle in European literary works.
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Ramli, Ahmad Faizuddin, Jaffary Awang, and Zaizul Ab Rahman. "The Contribution of Muslim-Buddhist Relation on Islamic Civilization." ‘Abqari Journal 22, no. 2 (July 16, 2020): 34–46. http://dx.doi.org/10.33102/abqari.vol22no2.321.
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Islamic civilization is made up of various civilizations, particularly in the Central Asian region where Buddhist and Islamic scholars from the Middle East are emerging. As a result of the interactions and relationships in the areas of science, literature, medicine and the architecture, Islamic civilization reached its peak in that era, particularly during the Abbasid period (750-1258 AD). Thus, this article discusses in detail what type of the Muslim-Buddhist relationship is, and how it contributes to Islamic civilization. The study method is qualitative by emphasizing content analysis as well as adopting a historical approach. Studies have found the intellectual activity of Muslim-Buddhist dialogue to be one of the contributing factors to the excellence of Islamic civilization, especially in the Abbasid times. Studies suggests on the exchange of knowledge and religious heritage to develop mutual understanding and tolerance among both the religious followers.
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Karwadi, Aninditya Sri Nugraheni, and Shindy Lestari. "From Clash to Dialogue of Civilizations Finding Common Ground Between Civilizations Islamic and the West." EDUKASI : Jurnal Pendidikan Islam (e-Journal) 9, no. 2 (December 9, 2021): 253–69. http://dx.doi.org/10.54956/edukasi.v9i2.39.
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Civilization built on the principle of religion is certainly returned to its basic character, then what happens is not a clash of civilizations, but instead is the process of filling each other, complementing and influencing each other. In this framework, what must be built is to open space for the creation of dialogue between civilizations in order to fight for the meeting point of Western civilization and Islam globally, which also paves the way for the realization of mutual tolerance. The method used library research, collection techniques in this study, first select documents or literature related to research studies, secondary sources of data in this study are books that support the purpose about discussion of the dialogue of civilizations looking for common ground between Islamic civilization and the underlying west of Samuel P. Huntington's thesis. Procedures and stages of research that will be carried out by researchers in general there are three stages, namely the stage of preparation, implementation, reporting. In conducting data analysis, the author will use descriptive analysis These findings can mean a discussion about: 1) sketches of Islam's relationship with the West, 2) Islam and the West: conflicts or interests?, 3) dialogue of Islamic and Western civilizations: could it be?, 4) implications for diverse tolerance in Indonesia. So that the dialogue of Islamic and Western civilizations will be more able to understand the existence of ritual differences and produce mutual understanding and interpretation of diversity in the contemporary world.
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Haqq, Muhammad Valiyyul, and Rahim Rahimin Affandi Abdul. "Islamic Renewal and Reformation." FOCUS 5, no. 1 (April 4, 2024): 13–22. http://dx.doi.org/10.26593/focus.v5i1.7723.
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This article discusses the renewal of civilization which is an integral part of Islamic thought. Using the qualitative analysis method, this literature review found several things about the meaning, meaning and origins of renewal in Islamic history. The relationship between the renewal of thought and the concept of ijtihad is also discussed, as well as how this renewal is manifested in the writings of Islamic thinkers. This article develops reform formulations and guidelines that contemporary Muslims must strive for in articulating the goal of harmony between civilizations and their cooperation for the common good.
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Hudiana, Aden, Isna Fistiyanti, and Rina Juni Rianty. "Middle-Century Islamic Literature." JPUA: Jurnal Perpustakaan Universitas Airlangga: Media Informasi dan Komunikasi Kepustakawanan 12, no. 2 (December 30, 2022): 136–47. http://dx.doi.org/10.20473/jpua.v12i2.2022.136-147.
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A B S T R A C T The research aims to find out the history of literature in the Umayyad era, the Abbasid era, and find out how the relationship between this Islamic library network is. The method used in this study is to use historical research methods. Historical research also has stages of research methods. The first is finding the topic first, the next is the heuristic stage which means finding and gathering sources to be able to find out all past historical events or events, and the next stage is interpretation. The conclusion of this study is that during the Umayyad Daula period a breakthrough was made by developing private libraries, but also developing public libraries. Not a few from this era there are figures who are writers or authors of works in certain fields. Meanwhile, during the Abbasid period, it became the pinnacle of Islamic civilization. Muslim scholars who were experts in various sciences, both religious and non-religious, also appeared at this time. The development of civilization that was so rapid was also supported by the economic progress of the empire which became a link between the eastern and western worlds. Relatively good political stability, especially during the early Abbasid period, also became a trigger for the progress of Islamic civilization. Scientific relations in relation to Islamic literature is a complex relationship. From a historical point of view, this relationship has been established between the West and the East and vice versa, long before the appearance of Islam in the Arabian Peninsula, when the influence of Hellenism had spread to the eastern regions of Persia, Alexandria, Iraq. Keywords: Islamic Literature; Abbasid Daula; Umayyad Daula A B S T R A K Penelitian ini berusaha memahami hubungan antara jaringan perpustakaan Islam ini dengan sejarah sastra pada masa Bani Umayyah dan Abbasiyah. Pendekatan yang dilakukan dalam karya ini adalah dengan melakukan penelitian sejarah. Tahapan metodologi penelitian sering digunakan dalam studi sejarah. Menemukan topik didahulukan, kemudian muncul langkah heuristik, yaitu menemukan dan mengumpulkan informasi untuk mempelajari semua peristiwa atau peristiwa sejarah sebelumnya, dan terakhir adalah tahap interpretasi. Kesimpulan penelitian ini adalah bahwa periode Daulah Umayyah mengalami terobosan dalam perkembangan perpustakaan baik swasta maupun umum. Ada beberapa orang dari era ini yang merupakan sastrawan atau penulis karya dalam bidang tertentu. Sementara itu terjadi, ia naik ke puncak budaya Islam selama era Abbasiyah. Pada masa ini, para ilmuwan Muslim dengan keahlian di berbagai bidang—baik agama maupun sekuler—juga mulai bermunculan. Pertumbuhan ekonomi kekaisaran, yang berfungsi sebagai jembatan antara dunia timur dan barat, berkontribusi pada perkembangan peradaban yang cepat. Stabilitas politik yang umumnya kondusif, khususnya pada periode awal Abbasiyah, menjadi katalis bagi kemajuan peradaban Islam. Ada hubungan yang rumit antara sains dan sastra Islam. Dari segi sejarah, interaksi antara Barat dan Timur dan sebaliknya ini sudah terbentuk jauh sebelum masuknya Islam di Jazirah Arab, ketika Hellenisme sudah menjangkiti wilayah timur Persia, Aleksandria, dan Irak. Kata Kunci: Kepustakaan Islam; Daulah Abbasiyah; Daulah Ummayyah.
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Osmani, Noor Mohammad, and Tawfique Al-Mubarak. "Islam and the West: Coexistence or Clash?" Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 363–74. http://dx.doi.org/10.31436/jia.v8i0.241.
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Samuel Huntington (1927-2008) claimed that there would be seven eight civilizations ruling over the world in the coming centuries, thus resulting a possible clash among them. The West faces the greatest challenge from the Islamic civilization, as he claimed. Beginning from the Cold-War, the Western civilization became dominant in reality over other cultures creating an invisible division between the West and the rest. The main purpose of this research is to examine the perceived clash between the Western and Islamic Civilization and the criteria that lead a civilization to precede others. The research would conduct a comprehensive review of available literatures from both Islamic and Western perspectives, analyze historical facts and data and provide a critical evaluation. This paper argues that there is no such a strong reason that should lead to any clash between the West and Islam; rather, there are many good reasons that may lead to a peaceful coexistence and cultural tolerance among civilizations
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Robi'atul Adawiyyah, Vina, Erlina Eka Wati, Nasikhin, and Fihris. "The Development of Indonesian Islamic Civilization During The Dutch Colonial Period." Indonesia Islamic Education Journal 1, no. 2 (June 20, 2023): 104–15. http://dx.doi.org/10.37812/iiej.v1i2.915.
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This study aims to analyze the development of Indonesian Islamic civilization during the Dutch colonial period. This study using library research produces research data that: 1). The dynamics of the socio-cultural conditions of Islamic civilization during the Dutch colonial period were still underdeveloped due to the strict system of colonialism applied in Indonesia; 2). The government system of Islamic civilization during the Dutch colonial period greatly influenced the development of Islamic civilization in Indonesia; 3). There were 3 strategies for Islamic da'wah during the Dutch colonial period, including: the transitional da'wah system between Hinduism and Islam, the lecture method in surau, and Islamic boarding schools; 4). Challenges to Islamic civilization during the Dutch colonial period included: Challenges in the fields of education, politics, economy and religion or da'wah; 5). Influential figures during Islamic civilization during the Dutch colonial period included K.H. Hasyim Asy'ari, Prince Diponegoro, Tuanku Imam Bonjol, Prince Antasari, and Teungku Cik Di Tiro. This study has implications for increasing literature on the history of Indonesian Islamic civilization so that it can add to the treasury of historical knowledge in Indonesia.
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Mohamad Toha. "The Present Discourse Aims to Examine The Evolution of Indonesian Islamic Civilisation Within The Context Of The Dutch Colonial Period." Anjasmoro: Islamic Interdisciplinary Journal 1, no. 1 (November 1, 2023): 11–27. http://dx.doi.org/10.69965/anjasmoro.v1i1.15.
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This study aims to analyze the development of Indonesian Islamic civilization during the Dutch colonial period. This study using library research produces research data that: 1). The dynamics of the socio-cultural conditions of Islamic civilization during the Dutch colonial period were still underdeveloped due to the strict system of colonialism applied in Indonesia; 2). The government system of Islamic civilization during the Dutch colonial period greatly influenced the development of Islamic civilization in Indonesia; 3). There were 3 strategies for Islamic da'wah during the Dutch colonial period, including: the transitional da'wah system between Hinduism and Islam, the lecture method in surau, and Islamic boarding schools; 4). Challenges to Islamic civilization during the Dutch colonial period included: Challenges in the fields of education, politics, economy and religion or da'wah; 5). Influential figures during Islamic civilization during the Dutch colonial period included K.H. Hasyim Asy'ari, Prince Diponegoro, Tuanku Imam Bonjol, Prince Antasari, and Teungku Cik Di Tiro. This study has implications for increasing literature on the history of Indonesian Islamic civilization so that it can add to the treasury of historical knowledge in Indonesia.
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Putri, Rahmida, Haidar Putra Daulay, and Zaini Dahlan. "Peradaban dan Pemikiran Islam pada Masa Turki Utsmani." Tazkir : Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 7, no. 1 (August 24, 2021): 35–48. http://dx.doi.org/10.24952/tazkir.v7i1.3781.
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This paper aims to uncover and review Islamic civilization and thought during the Ottoman period. The typeof this research is using a qualitative descriptive approach, namely the author describes what is contained in the history civilization and Islamic thought during the Ottoman Turkey, as well as the progress they have made by referring to or utilizing various natural methods. The type of research used is literature review. Researchers only utilizelibrary resources by carrying out reading, processing, and recording research materials. Only collect a few book references needed in research without going into the field. The results of this study are (1) there are several civilizations, namely the field of architectural art, the field of literature and prose, and one in the field of thought, namely wahdatul manifestation pioneered by Ibn ‘Arabi, (2) the progress and decline of the Ottoman Turkey
Dissertations / Theses on the topic "Islamic civilization in literature"
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Cishtī, Muḥammad ʻAbdulḥalīm. "Islāmī kutub k̲h̲āne." Lāhaur : al-Faiṣal, 2000. http://books.google.com/books?id=SdLgAAAAMAAJ.
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Hunter, Teresa Irene 1950. "The concept of center as a cultural manifestation of Islamic ideals as translated into architecture." Thesis, The University of Arizona, 1989. http://hdl.handle.net/10150/277235.
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Architectural historians have always seen the Islamic city and Islamic house as unsystematic in design and layout. In this work I show that there is a basic spatial symbolism predating, and then adopted by, Islam, based on three major concepts. The first is that there is a residual notion of center as something sacred; secondly that instead of dichotomies or binary oppositions space in Islamic architecture is a continuum and lastly that the center of the center, whether or not it has any visible symbolism, (fountain for example) is an axis mundi, or vertical axis to the heavens. These features are seen not just in urban and housing designs, but also in mosques, madrassas, and garden layouts.
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Haveric, Dzavid, and mikewood@deakin edu au. "Islamisation of Bosnia: Early Islamic influence on Bosnian society." Deakin University. School of Social and International Studies, 2004. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051123.133900.
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This Masters thesis examines the process of the Islamisation of Bosnia from the eighth century to the end of the fifteenth century. This era of early Islamic influence has not previously been systematically studied, and remains an area little understood by many medievalists. The major foci of the analysis are the pre-Ottoman era and early Ottoman periods. This thesis raises the following research questions: When and how did the first Islamisation of the Balkan Slavs (including Bosnians) occur? How did Islam influence Bosnian society and culture, and where were the Bosnian Muslim settlements established?
This thesis includes a detailed historical investigation that makes use of a range of bibliographic materials. These consist of fragmentary works, archival and administrative documents and other relevant factography collected from a research field trip to Bosnia between June 27 and July 24, 2003.
The main findings reveal the complexity of this culturo-religious process in terms of both the early Islamic influence and contemporary cultural diversity. While different theoretical approaches to cultural representation and social space assist in exploring the hybrid nature of Bosniak identity, the primary and secondary data analyses highlight the significance of the phenomenon of the early Islamisation of Bosnia
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Musaji, Zahra. "The development of the translation movement." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ43922.pdf.
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Doffing, Rebecca. "Betwixt East and West: Turkey's prospects for mitigating intercivilizational clashes." Thesis, Boston University, 2008. https://hdl.handle.net/2144/28562.
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Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02
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Ahsan, Syed Aziz-al. "Islamization of the state in a dualistic culture : the case of Bangladesh." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74603.
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This study examined the interaction of religion and politics in Bangladesh in light of the hypothesis that the nature of the particular process of Islamization of the state of Bangladesh, leading to its present semi-Islamic status, has been a function of three independent variables: the specific nature of Islam in the society; the configuration of political interests; and the international environment. The study found that the semi-Islamic status of the state in Bangladesh achieved under military rule is a consequence more of the manipulation of Islam by the military for the sake of legitimacy and of the influence of the Middle East, particularly the flow of remittances, rather than changes in the value orientation of the people of Bangladesh.
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Wardeh, Nadia. "The problematic of Turāth in contemporary Arab thought : a study of Adonis and Ḥasan Ḥanafï." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115652.
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The central theme of this study is the question of turath (cultural heritage) as perceived by contemporary Arab thinkers since the Arab defeat by Israel in 1967. The diverse understandings of turath have raised various questions with respect to it, yielding a plethora of opinions that make it difficult to come up with a common definition. This unstable view of the phenomenon has led to what may be called "the problematic of turath." This study asks whether turath has the roots of the problematic or whether it is mainly the positions on it that have led to its problematization. An attempt to explore the term reveals that the contemporary meaning assigned to turath is ideological in nature, such that it is perceived as a tool for either progress or decline. To understand how this ideologization operates, the study looks at two antithetical positions on turath: that of the Islamic-modernist, H&dotbelow;asan H&dotbelow;anafi (b.1935) and that of the secular-modernist, Adonis (b. 1930). Their positions are described in the light of their intellectual and ideological backgrounds, and analyzed in view of their primary texts. The study concludes that their "imagined" visions of turath reflect biased thinking, an understanding of turath that is adapted to their own ideological stance. As an Islamic phenomenologist, H&dotbelow;anafi perceives Islamic revelation as a phenomenon present to consciousness, regarding it as authoritative due to its presumed "uncorrupted" character. This makes it suitable to any place and time and renders it the only legitimate source for renewal and progress. However, the fact that he feels a rereading of turath is necessary to achieve this goal reflects a paradox in his discourse, whereby the same turath becomes simultaneously the chief problem and the chief solution for Arab-Muslim society. By contrast, Adonis, as a secular deconstructionist, looks at the inherited turath as a "text" with a static/dynamic dualism, and tries to show that the static elements of turath, which always appear stable, logical and capable of achieving progress, make it otherwise. For him, divine revelation --- which is responsible for the predominance of the static and hence an obstacle to human freedom, creativity and progress --- must be deconstructed. This paves the way for his own agenda of replacing the static, i.e., religious elements, with dynamic or secular elements, which alone can enable the reconstruction of a new civilization. But in the process, Adonis may only be replacing the religious with the secular and merely setting in place a new static dimension.
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Fletcher, Jonathan. "Violence and civilization in the work of Norbert Elias." Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.284000.
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Muhamad, Fuad bin Abdullah Muhamad Fuad bin. "The influence of Islam upon classical Arabic scientific writings : an examination of the extent of their reference to Quran, Hadith and related texts." Thesis, University of Aberdeen, 1995. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=124305.
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Science and Islam. Interest in this subject by mainly Muslim contemporary writers, is evident from the amount of literature seeking to link scientific phenomena to Islam. While the trend to relate scientific facts to Quran, Hadith and related Islamic texts is confirmed by the amount of literature cited, whether or not there has been such an approach by scientists in the history of Muslim civilisation is the question this thesis seeks to answer. Historical contribution to science by scientists within the domain of Muslim civilisation is well recognised. Although the vital role played by Muslim civilisation in the transmission of ancient science, especially that of the Greek, to mediaeval Europe is generally acknowledged, the exact role of Islam as a religion in this scientific development is not clear. This thesis explores an aspect of the history of Muslim civilisation which may contribute to elucidate the role of Islam in Muslim science.
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Biparva, Mohsen. "Masks of authenticity : visual representation of the self, self-stereotyping, and the question of visibility in the age of neo-imperialism." Thesis, University of London, 2012. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549606.
Full textBooks on the topic "Islamic civilization in literature"
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Kathleen, Kuiper, ed. Islamic art, literature, and culture. New York: Britannica Educational Pub. in association with Rosen Educational Services, 2010.
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Kuiper, Kathleen. Islamic art, literature, and culture. New York, NY: Britannica Educational Pub. in association with Rosen Educational Services, 2010.
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Kathleen, Kuiper, ed. Islamic art, literature, and culture. New York: Britannica Educational Pub. in association with Rosen Educational Services, 2010.
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Iranian civilization and culture: Before Islam and its impact on Islamic civilization and Arab literature. New Delhi: Manohar Publishers & Distributors, 2012.
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Hāshimī, Muḥammad ʻAlī. Wamaḍāt al-khāṭir: Buḥūth wa-dirāsāt Islāmīyah, ijtimāʻīyah, adabīyah. Bayrūt, Lubnān: Dār al-Bashāʼir al-Islāmīyah, 1988.
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Wilkinson, Philip. Islam. Edited by Salazar Batul. New York: Dorling Kindersley, 2002.
Find full textBook chapters on the topic "Islamic civilization in literature"
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Dunn, Dennis J. "Islamic Civilization." In A History of Orthodox, Islamic, and Western Christian Political Values, 29–55. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_3.
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Tucker, Ernest. "Islamic Civilization: The Classical Era." In The Middle East in Modern World History, 17–30. Second edition. | New York, NY : Routledge, 2019. |: Routledge, 2019. http://dx.doi.org/10.4324/9781351031707-2.
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Dunn, Dennis J. "Orthodox Civilization." In A History of Orthodox, Islamic, and Western Christian Political Values, 13–28. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_2.
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Dunn, Dennis J. "Western Civilization." In A History of Orthodox, Islamic, and Western Christian Political Values, 57–87. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_4.
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Snir, Reuven. "Pluralism: Arabs of Mosaic Faith." In Palestinian and Arab-Jewish Cultures, 193–240. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399503211.003.0006.
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The chapter surveys the literary writing of Jews in Arabic throughout the history of Arabic literature, even before the rise of Islam, and concludes with the demise of this writing today. Judeo-Muslim symbiosis began at the very birth of Islam, in which process the Jews played an important role; the Qur’ān provides a solid testimony to this. Arab Jews had an intimate knowledge of the holy book of Islam and its source texts, and they would play an active role in shaping medieval Arab-Muslim civilization by serving as an intermediate link between Hellenistic-Roman civilization and modern civilization. Medieval Arab-Muslim civilization was to be an admixture of cultural elements; it would invariably manifest pre-Islamic roots alongside the Islamic religion itself, as well as a basis in Greek humanism and in various cultural elements of the ancient heritage of the Near East. Therefore, it is not mere coincidence that the flowering of Jewish culture in the Arab world should occur at the very time that Islamic civilization was at its apogee.
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Blake, Corinne. "Incorporating Information Technology into Courses on Islamic Civilization." In Teaching Islam, 181–90. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195152241.003.0011.
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Abstract Students in most colleges and universities in the United States have access to the Internet and other information technology, either through campus computer labs or their own personal computers. While sitting at a desk, students can “travel” to a wide variety of Internet sites to access vast amount of information about Islam, Islamic civilizations and societies, and contemporary issues in the Muslim world. Students can click to an Internet site in Britain to read the Quran in Arabic or English, jump to Japan to read translations of Persian poetry and literature, and go back to the United Kingdom to go to hear different Quran recitations. They can check out the latest news from the Iranian news agency, read hadith in translation at the University of Southern California, view pictures of mosques and historical buildings in Isfahan, read perspectives on the veil [hijab] written by Muslims in different countries, jump to Turkey to read Sufi poetry in translation, then return to the United States to view pictures of Islamic miniatures, calligraphy, and carpets.
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Rustomji, Nerina. "Visual Depictions of Muslim Heroines." In Islamic Ecumene, 191–99. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501772382.003.0015.
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This chapter examines the visual depictions of Muslim heroines in nineteenth-century English literature. It primarily focuses on the poems of Lord Byron which question the idea of a Muslim society. Byron played an important role in popularizing Muslim heroines by invoking houris, or the pure, female companions of Islam. Additionally, the conceptual exploration is valuable since English writers in the nineteenth century often made assertions about religious and civilizational differences between Islam and Christianity in essays, poems, and Oriental tales. The chapter also discusses the notion of houri providing a possible model for how females may represent a sublime sensuality.
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Elhariry, Yasser. "Ends of French." In Pacifist Invasions. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940407.003.0001.
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Pacifist Invasions begins with a short preface that engages the polemics surrounding Michel Houellebecq’s latest novel on Islam and France, Soumission (2015), which hit bookstands nationwide across France on the same day as the attack on the Charlie Hebdo offices in Paris. Ever since his first novels, Houellebecq has been lyrically singing the progressive decline and suicide of French society and Western civilization. With Soumission, he—and not the attackers—kills them off altogether. This recent episode in literature exposes the difficulty of coping with the afterlives of literatures and languages after colonialism: tellingly, what remains entirely absent from the media circus around Houellebecq in the on-going aftermath of the Charlie Hebdo attack is how France, for the past fifty years, has continued to lurk in the shadows of the postcolony. Pacifist Invasions takes as its beginning and its end the metaphorical conceit of Houellebecq’s ‘end of French,’ particularly through its textual and poetic manifestations in Francophone literary cultures that are in dialogue with the world of Arabic letters, to argue that French is undergoing a necrophilological colonization by Arabic literature and Islamic scripture under the pens of the five writers studied in Pacifist Invasions.
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Quadri, Junaid. "Colonialism, Translation, and Seduction." In Transformations of Tradition, 101–32. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190077044.003.0004.
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Chapter 3 considers what precisely it means to say that Bakhīt is a colonial figure. Given that this book places his ideas within the context of a modernity conditioned by the specter of colonialism, this chapter uncovers how colonialism figures in his writings. Examining his contributions to a new genre of literature that attempted to harmonize Islam and modern science, I argue that Bakhīt fits squarely within a colonial discourse premised on what Homi Bhabha has called mimicry. For Bhabha, mimicry does not mean a complete capitulation, but rather is indicative of an ambivalence and partiality characteristic of the native subject whose difference from the European always looms over the encounter. Bakhīt’s writings, then, constitute a partial discourse in which he at once reaffirms the modern scientism of the colonizing power and asserts an independent Arab-Islamic civilization with an illustrious past that is available for reactivation.
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KARA, MUSTAFA. "KADINLAR MEVLİDİ VE BURSALI ÂKİF EFENDİ." In VEFATININ 600. YILINDA SÜLEYMAN ÇELEBİ VE MEVLİD GELENEĞİ, 515–40. Türkiye Bilimler Akademisi, 2023. http://dx.doi.org/10.53478/tuba.978-625-8352-50-4.ch24.
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Some of the works that make up the history of world literature are related to religious life and thought. In other words, the authors who wrote those works transferred the aspect of the religion they belonged to in the history, literature and art through different works. Some of the works written in the Turkish-Islamic civilization basin are also in this base. The first subject of Islamic Turkish Literature is Allah, the second is prophet Mohammad. Therefore, Divans begin with tawhid/Münâcaat and continue with na’t. There is such a strong connection between the life and morals of the Prophet and the hearts of believers that several types of books have emerged, not just one type of book, to express this love and affection. Siyer is the most famous of them. In addition to Hilyes, Kısas-ı enbiyas, Miraciyyes and na’ts immediately line up. One of these types of books is Mevlids. Thousands of Mevlids written in different world languages - mostly in verse - are read and listened to today. Some of them have been loved and held on, causing others to remain in the background or even to be forgotten. One of the Mevlids written in Bursa is the poem written by Emir Sultan Mosque imam Âkif Efendi about two centuries ago. The interesting thing is that this Mevlid forgotten in Bursa continues to be read as “Kadınlar Mevlidi” in Kastamonu today. It is not yet known how Kadınlar Mevlidi reached to Kastamonu region.
Conference papers on the topic "Islamic civilization in literature"
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Seyyed, Hossein Nasr. "The Significance of Islamic Manuscripts." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.02.
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The people (al-ummah) Who were destined to receive the revelation in which the above verses are contained, could not remain unaffected on the human level by either the central significance of the Pen which God takes to witness in the verse cited above, nor by the inexhaustibleness of the treasury of the Words of God. The ummah which created Islamic civilization could not but live by the pen and its fruit in the form of the written word. Nor could it cease to produce a great number of works written primarily in Arabic, secondarily in Persian, and then in nearly all the vernacular languages of the Islamic world ranging from Turkish to Malay and Bengali to Berber. The civilization which received the imprint of the Qurʾānic revelation produced a vast corpus of writings which has probably not been matched in quantity by the literature of any other civilization before the discovery of printing. It also produced a body of writings which contains not only the thought. art, and sentiments of that notable segment of humanity which comprises the Islamic people, but also many of the intellectual and scholarly treasures of The civilizations of antiquity to which Islam became heir and much of whose heritage it preserved in accordance With its function as the last plenar religion of this humanity. Moreover, manuscripts were written by Muslims or minorities living within the Islamic world which contain knowledge of other civilizations and peoples.
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Turahmat, Turahmat. "Implementation of Islamic Character Values in Online Learning of Literature." In Proceedings of the 1st International Conference on Islamic Civilization, ICIC 2020, 27th August 2020, Semarang, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.27-8-2020.2303198.
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Sarikose, Mehmet. "PERSONAGES IN THE DIVAN OF BABUR." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/hryx7126.
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Classical Turkish literature is a literary tradition of approximately six centuries, within the general development of Turkish literature, whose theoretical and aesthetic principles were formed within the circle of Islamic civilization and shaped especially by the influence of Arabic and Persian literature. Classical Turkish literature, which is based on religious, historical, mythological and folklore foundations, also serves as a historical source with the "human" element it contains. Its’ statesmen, scholars, philosophers, poets, religious and sufi elders, legendary heroes and similar figures who left their mark on the culture and history of the society in which they lived are the most important sources of Classical Turkish Literature. Starting from this point, in this study, the names of the individuals mentioned in the Divan of Babur, one of the most important works of Chagatai Turkish, were examined and it was aimed at revealing the influence of the individuals within Babur's poetry world.
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Bouchama, Chaîmae. "OS JARDINS NAS CIDADES ISLÂMICAS: A concepção de um paraíso terrestre." In Seminario Internacional de Investigación en Urbanismo. Universitat Politècnica de Catalunya, Grup de Recerca en Urbanisme, 2022. http://dx.doi.org/10.5821/siiu.12189.
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The Islamic gardens are, even today, one of the great icons of beauty in the world and a symbol of creativity. They are a living and cultural environment that also show the intelligence of the creators in the response to desertification in arid zones. Gardens in Islamic cities are a relevant element in the morphological composition of the city. This article presents a definition of Islamic gardens and their origins, followed by an approach to their characteristics, namely their geographical location, their morphological aspects, as well as the role they play in the city and in the community. A comparison is also made between different Islamic gardens, observing their evolution over time. The review of historical knowledge and literature aims to provide an understanding of the emergence of this garden model, its characteristics and the transformations undergone during the expansion of Islamic civilization in the world. Keywords: Islamic Garden, Islamic City, paradise, Garden metamorphosis Os jardins islâmicos são, ainda hoje, um dos grandes ícones de beleza no mundo e um símbolo de criatividade. São um ambiente vivo e cultural que mostram, de igual forma, a inteligência dos criadores na resposta à desertificação em zonas áridas. Os jardins nas cidades islâmicas são um elemento relevante na composição morfológica da cidade. Neste artigo apresenta-se uma definição de jardins islâmicos e das suas origens, seguida de uma abordagem das suas características, nomeadamente a sua localização geográfica, os seus aspetos morfológicos, assim como o papel que desempenham na cidade e na comunidade. É feito também a comparação entre diferentes jardins islâmicos, observando as evoluções ao longo do tempo. A revisão do conhecimento histórico e da literatura tem o intuito de proporcionar uma compreensão da emergência deste modelo de jardim, das suas características e das transformações sofridas ao longo da expansão da civilização islâmica no mundo. Palavras-chave: Jardim islâmico, Cidade Islâmica, paraíso, metamorfose do jardim.
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Elrawi, Osama. "Virtual Encyclopedia of Islamic Civilization VEIC." In ICIGP 2020: 2020 3rd International Conference on Image and Graphics Processing. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3383812.3383842.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Nugroho, Lucky, Akhmad Mastur, Fardinal Fardinal, and Yananto Putra. "Hajj, Civilization and Islamic Banking Contribution Discourses." In Proceedings of the First Annual Conference of Economics, Business, and Social Science, ACEBISS 2019, 26 - 30 March, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.26-3-2019.2290773.
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Makniyah, Jauharotul. "Modern Islamic Civilization: A Strategy of Civil Reconstruction through Islamic Science and Education." In Proceedings of the 6th International Conference on Community Development (ICCD 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccd-19.2019.73.
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Starostin, Aleksey. "Islamic Umma In The Asian Part Of Russia: Historical View." In International Scientific Congress «Knowledge, Man and Civilization». European Publisher, 2022. http://dx.doi.org/10.15405/epsbs.2022.12.136.
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Zianshina, Ravilya Ibragimovna. "The Global Islamic Educational Space: Problems And Prospects Of Its Organization." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.236.
Full textReports on the topic "Islamic civilization in literature"
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Girdap, Hafza. Liberal Roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century. European Center for Populism Studies (ECPS), January 2022. http://dx.doi.org/10.55271/br0007.
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Lars Erik Berntzen aims to probe the growth of far-right and anti-Islamic twist in Western Europe and North America since 2001 through his book “Liberal roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century” by focusing on a specific context in terms of spatial and temporal meanings. According to his book, through “framing Islam as a homogenous, totalitarian ideology which threatens Western civilization” far-right seems to abandon the old, traditional, radical, authoritarian attitude towards a more liberal, modern, rights-based strategy.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Avis, William. Role of Faith and Belief in Environmental Engagement and Action in MENA Region. Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/k4d.2021.086.
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This helpdesk report provides a critical review of the literature on the role of faith and religious values in environmental engagement and action. Contemporary studies have examined the relationship between religion and climate change including the ongoing “greening” process of religions. The review focuses on the responses of the Islamic faith in the MENA region to climate-related issues. MENA is considered one of the region’s most vulnerable to the impacts of climate change. The rapid review drawing from empirical findings notes that religious organizations have great potential in the protection of the environment. Religious organizations possess resources and infrastructure to positively impact the conversation on climate change. While the review acknowledges the important role that religion plays in environmental engagement, there is still no unified perception of climate change among members of the Islamic faith. There are those who believe that there are other more urgent issues such as radicalism, terrorism, democracy, and human rights. The review notes that the shared challenge of climate change can provide a mechanism to bring together faiths to discuss, share teachings, and agree on common action.
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Altier, Mary Beth. Violent Extremist Disengagement and Reintegration: Lessons from Over 30 Years of DDR. RESOLVE Network, March 2021. http://dx.doi.org/10.37805/vedr2021.1.
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Recent questions surrounding the repatriation, rehabilitation, and reintegration of those who traveled to join the Islamic State in Iraq and Syria (ISIS), the reintegration of violent extremists in conflict zones including Somalia, Nigeria, Libya, and Mali, and the impending release of scores of homegrown violent extremists from prisons in the United States and Europe have heightened policymaker and practitioner interest in violent extremist disengagement and reintegration (VEDR). Although a number of programs to reintegrate violent extremists have emerged both within and outside of conflict zones, significant questions remain regarding their design, implementation, and effectiveness. To advance our understanding of VEDR, this report draws insights from a review of the literature on ex-combatant disarmament, demobilization, and reintegration (DDR). The literature on DDR typically adopts a “whole of society” approach, which helps us to understand how systemic factors may influence VEDR at the individual level and outcomes at the societal level. Despite the important differences that will be reviewed, the international community’s thirty-year experience with DDR—which includes working with violent extremists—offers important insights for our understanding of VEDR.
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Bourekba, Moussa. Climate Change and Violent Extremism in North Africa. The Barcelona Centre for International Affairs, October 2021. http://dx.doi.org/10.55317/casc014.
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As climate change intensifies in many parts of the world, more and more policymakers are concerned with its effects on human security and violence. From Lake Chad to the Philippines, including Afghanistan and Syria, some violent extremist (VE) groups such as Boko Haram and the Islamic State exploit crises and conflicts resulting from environmental stress to recruit more followers, expand their influence and even gain territorial control. In such cases, climate change may be described as a “risk multiplier” that exacerbates a number of conflict drivers. Against this backdrop, this case study looks at the relationship between climate change and violent extremism in North Africa, and more specifically the Maghreb countries Algeria, Morocco and Tunisia, which are all affected by climate change and violent extremism. There are three justifications for this thematic and geographical focus. Firstly, these countries are affected by climate change in multiple ways: water scarcity, temperature variations and desertification are only a few examples of the numerous cross- border impacts of climate change in this region. Secondly, these three countries have been and remain affected by the activity of violent extremist groups such as Al Qaeda in the Islamic Maghreb (AQIM), the Islamic State organisation (IS) and their respective affiliated groups. Algeria endured a civil war from 1991 to 2002 in which Islamist groups opposed the government, while Morocco and Tunisia have been the targets of multiple terrorist attacks by jihadist individuals and organisations. Thirdly, the connection between climate change and violent extremism has received much less attention in the literature than other climate-related security risks. Although empirical research has not evidenced a direct relationship between climate change and violent extremism, there is a need to examine the ways they may feed each other or least intersect in the context of North African countries. Hence, this study concentrates on the ways violent extremism can reinforce vulnerability to the effects of climate change and on the potential effects of climate change on vulnerability to violent extremism. While most of the existing research on the interplay between climate change and violent extremism concentrates on terrorist organisations (Asaka, 2021; Nett and Rüttinger, 2016; Renard, 2008), this case study focuses on the conditions, drivers and patterns that can lead individuals to join such groups in North Africa. In other words, it looks at the way climate change can exacerbate a series of factors that are believed to lead to violent radicalisation – “a personal process in which individuals adopt extreme political, social, and/or religious ideals and aspirations, and where the attainment of particular goals justifies the use of indiscriminate violence” (Wilner and Dubouloz, 2010: 38). This approach is needed not only to anticipate how climate change could possibly affect violent extremism in the medium and long run but also to determine whether and how the policy responses to both phenomena should intersect in the near future. Does climate change affect the patterns of violent extremism in North Africa? If so, how do these phenomena interact in this region? To answer these questions, the case study paper first gives an overview of the threat posed by violent extremism in the countries of study and examines the drivers and factors that are believed to lead to violent extremism in North Africa. Secondly, it discusses how these drivers could be affected by the effects of climate change on resources, livelihoods, mobility and other factors. Finally, an attempt is made to understand the possible interactions between climate change and violent extremism in the future and the implications for policymaking.