Relevant bibliographies by topics / Islamic Social Theology

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

Academic literature on the topic 'Islamic Social Theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Islamic Social Theology"

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Al-Krenawi, Alean, and John R. Graham. "Islamic theology and prayer." International Social Work 43, no. 3 (2000): 289–304. http://dx.doi.org/10.1177/002087280004300303.

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Rostami Yekta, Fayyaz, and Ali Allahbedashti. "Epistemological Geometry of “Social Theology of Islam”." International Journal of Multicultural and Multireligious Understanding 7, no. 8 (2020): 153. http://dx.doi.org/10.18415/ijmmu.v7i8.1816.

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In order to know a scientific discipline or to establish a scientific major, it is necessary to study and identify the epistemological geometry of that discipline or major. This includes categories such as definition, purpose, subject, duties and responsibilities, methods and issues. It seems necessary to establish the major of “social theology” in the science of “Islamic theology”, aiming at “presenting the social dimensions of doctrinal teachings”, “analyzing new social issues related to doctrinal principles” and “responding to the mass of social misconceptions about religious teachings”. Th
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Zarkasyi, Hamid Fahmy, Amal Fathullah Zarkasyi, Tonny Ilham Prayogo, and Rahmat Ardi Nur Rifa Da’i. "IBN RUSHD’S INTELLECTUAL STRATEGIES ON ISLAMIC THEOLOGY." Jurnal Ilmiah Islam Futura 20, no. 1 (2020): 19. http://dx.doi.org/10.22373/jiif.v20i1.5786.

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Islamic theology as axiology that advocates various social inequalities both social and religious aspects. Although it is recognized that Ibn Rushd had the capacity as the greatest Muslim philosopher who was influential not only in the Islamic world but in the West. However, another fact Ibn Rushd was also an Islamic theologian based on philosophical and jurisprudential views. Both of these sources influenced Ibn Rushd's theology which was more rational but did not lead liberal because it was following his jurisprudence. This simple research is a type of library research, using theological app
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Dorroll, Philip. "“Post-Gezi Islamic Theology: Intersectional Islamic Feminism in Turkey”." Review of Middle East Studies 50, no. 2 (2016): 157–71. http://dx.doi.org/10.1017/rms.2016.138.

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AbstractThe legacy of the 2013 Gezi Park protests has been controversial and its impact on Turkish politics difficult to assess. At the same time, there has been little reflection on contemporary Islamic feminist thinking in English sources. This essay argues that one important political and intellectual legacy of the Gezi movement has been the development of certain intersectional discourses in Islamic feminism in Turkey, whereby the shared experience of marginalization felt by pious Muslims, women, ethnic and religious minorities, and the LGBTIQ community has begun to broaden and complicate
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Jamiluddin, Ach. "TRANSFORMASI SOSIAL QUR'ANIK DALAM TAFSIR AL AZHAR." el-'Umdah 3, no. 1 (2020): 47–62. http://dx.doi.org/10.20414/el-umdah.v3i1.2153.

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This research proves that Hamka, in Tafsir Al-Azhar, supports the concept of Transformative Islam by : first reunterprenting Islamic theology with interpretations that makes speculative theoretical debates in islmic theology more applicable to arousing human awareness of their role on earth. Second , it supports islam's alignment with social,economic and political conditions and considers it to be as important as the Godhead in Islam. Third, Formulating islamic transformation action through Ta'muruna bi al ma'ruf, tanhawna 'an al-munkar, and tu'minuna billah, but more emphasis on tu' minuna bi
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Muarif, Ahmad Syamsul, and Mohammad Yunus. "Tinjauan Teologi Islam di Dunia." Islamika : Jurnal Ilmu-Ilmu Keislaman 19, no. 02 (2019): 40–53. http://dx.doi.org/10.32939/islamika.v19i02.462.

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The purpose of this article is to find out the paradigm of classical to modern Islamic theology, and how Islamic theology is in North American settings. Classical kalam science is Islamic theology which is more inclined to the theocentric or divine discussion which is the subject of its discussion. Theology of modern kalam theology of Islam is a system of values ​​that are divine, but from a sociological point of view, it is a phenomenon of civilization, culture, and social reality in human life. Theology needs to be improved among North American Muslims to protect the community against intern
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Yarkov, Alexander P. "ON ISLAMIC THEOLOGY AND ISLAMOLOGY IN SIBERIA." ISSUES OF ETHNOPOLITICS, no. 1 (2020): 75–84. http://dx.doi.org/10.28995/2658-7041-2020-1-75-84.

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The purpose of the article is to study the features of fundamentally different value approaches to the history and current position of Islam in the region. The extrapolation of trends characteristic of the development of the Islamic ummah in other regions of Russia (for example, the Volga region), for the Siberian region, which has its own economic, political and cultural characteristics, is not acceptable. The author comes to the conclusion that one of the reasons for the growth of radical sentiments in the regional ummah is the inability of traditional Islam in modern conditions to give an a
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Bicer, Ramazan. "Globalization in the Context of Islamic Theology." Journal of Rotterdam Islamic and Social Sciences 3, no. 1 (2012): 1–12. http://dx.doi.org/10.2478/jriss-2013-0001.

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AbstractGlobalization is not a new phenomenon, but it is being expressed in a new way. It is a phenomenon all over the world; not only does it have a deep impact on the economy, it also affects all countries, all aspects of our daily life, such as our society, culture, economy, and religion. The value of globalization is the subject of debate: it has positive and negative effects. Some religious problems have emerged from globalization: secularism, individualism, New Age religious movements, the rise of religious radicalism, and the growth of religious commerce.Theologians view their religion
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Qomaruzzaman, Bambang, and B. Busro. "Tolerance Islam Theology of Education Hermeneutic Reading of Tariq Ramadan Thought." QIJIS (Qudus International Journal of Islamic Studies) 7, no. 2 (2019): 203. http://dx.doi.org/10.21043/qijis.v7i2.5128.

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<p>The survey results on the intolerance of religion teachers in Indonesia signaled the need for the formulation of a more peaceful and tolerant Islamic theological education. This paper reads Ricoeur’s hermeneutics on Tariq Ramadan’s thoughts in formulating the tolerant Islamic education theology. There are three aspects of theology proposed by Tariq Ramadan, namely (1) educational activities are at the heart of Islamic theology, there is no faith without understanding and no understanding without education; (2) education is oriented to encourage individuals to gain religious experience
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Syafieh, Syafieh. "Islamic Renewal Project: Ḥassan Ḥanafī and Indonesian Intellectual Muslims". al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, № 2 (2020): 115. http://dx.doi.org/10.51900/lubb.v2i2.8596.

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<span class="fontstyle0">This article aims to examine the Islamic reform project through the reconstruction of theology and thought carried out by Ḥassan Ḥanafī and Indonesian Muslim intellectuals. Ḥassan Ḥanafī considered the need to reconstruct classical theology, which is regarded as too abstract in describing theological terms and does not have a strong practical basis as a value for the action. In criticizing classical theology, Ḥassan Ḥanafī offers two theocentric theories, namely language analysis, and social reality analysis. Conducting library research that relies on written mat
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Dissertations / Theses on the topic "Islamic Social Theology"

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Villagran, Gonzalo. "Public Theology in a Foreign Land: A Proposal for Bringing Theology in Public into the Spanish Context." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104416.

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Thesis advisor: Thomas J. Massaro<br>In the U.S. theological context since the 1970's, the current called "public theology" has offered a very interesting proposal for the church to be present in society. In its Catholic variant, this current is very much inspired by the American theologian David Tracy. Applied to the context of Spain, this variant could clarify the relationship between Spanish citizenship and Catholic identity. However, in order to be applied to the context of Spain, this current needs to be put in dialogue with the two other major actors in Spanish society: (1) unbelief, and
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Park, Richard S. "Reframing Catholic and Islamic political theologies : the human good as a basis for public civility." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:ba9f6d63-1b09-4f5a-8b8a-47385d06b3b5.

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With the rise of religious plurality and the global public resurgence of religion, deep social unrest and even fatal violence have resulted in a compelling need for plural societies to construct a framework of ‘public civility’. Recently, secularist frameworks such as multiculturalism and legal pluralism have been put forward. Yet, insofar as these approaches are considered non-moral, they are relativistic, and thereby lack the resources needed to ground a universal public civility. Also, approaches to building a ‘just society’ within both Catholic social thought and Islamic jurisprudence have
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Callewaert, Teresa. "Theologies Speak of Justice : A Study of Islamic and Christian Social Ethics." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-315357.

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The purpose of this study is to investigate how religious ethics, while retaining its identity, can contribute to political debate and to the understanding of justice. The inquiry addresses these issues by focusing on theological perspectives which challenge the solutions offered to these questions by the liberal paradigm. Three kinds of challenges are studied, each of which is represented by one thinker from the Islamic tradition and one from the Christian tradition, in order to enable a comparative perspective on the contributions of religious traditions. The thinkers studied are: 1) modifie
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Shahrani, Shahreena. "The Social (Re)Construction of 'Urfi Marriage." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1276045137.

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Rahemtulla, Shadaab Haiderali. "Through the eyes of justice : a comparative study of liberationist and women's readings of the Qur'an." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0e50f386-cbb7-402f-9ddd-64e18ce53788.

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The shari‘a, or the inherited legal tradition, has tended to dominate discussions of contemporary Islam. Relatively little attention has been given to the Qur’an, however, despite its importance both in terms of Muslim theology, in which it is understood as the actual Word of God, and of Islamic reformist thought. Far from being marginal, the Qur’an has emerged as a rich resource for theological reflection and sociopolitical action. Specifically, it has become a source of empowerment, speaking to contexts of oppression. This thesis examines the commentaries of four Muslim intellectuals who hav
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Husemann, Tove. "Är den muslimska kvinnan förtryckt?" Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 1999. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5905.

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<p>Mitt syfte med denna uppsats är att försöka ge läsaren en inblick i vad Koranen och andra skrivna källor säger om kvinnans ställning i islam. D.v.s. om det utifrån västerländska värderingar (som dock inte på något vis är universella eller gäller som de rätta) finns ett kvinnoförtryck inom islam.</p>
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Al-Saud, Reem. "Female religious authority in Muslim societies : the case of the Da'iyat in Jeddah." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:cf61954d-93ef-46c2-a1ca-3e38e12bd9ec.

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The purpose of this dissertation was to explore how uninstitutionalised female preachers, or dā'iyāt, in Jeddah, Saudi Arabia construct authority in a context in which male ulama dominate the production of religious knowledge and represent the apex of the religious and social hierarchy. The study was broad, descriptive, and explanatory and drew primarily on the framework known as ‘accountable ethnography’. Data collection occurred between June and December 2009 and consisted of observations, interviews, and collection of literary artefacts, which were reviewed alongside literature published
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Esch, David B. "Trans Terrains: Gendered Embodiments and Religious Landscapes in Yogyakarta, Indonesia." FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1829.

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Transgendered Indonesians live in the fourth most populated nation in the world with more Muslims than any other country. This thesis summarizes an ethnography conducted on one religiously oriented male-to-female transgender community known in the city of Yogyakarta as the waria. This study analyzes the waria’s gender and religious identities from an emic and etic perspective, focusing on how individuals comport themselves inside the world’s first transgender mosque-like institution called a pesantren waria. The waria take their name from the Indonesian words wanita (woman) and pria (man). I w
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Khlifate, Imane. "Une perspective féministe islamique contemporaine dans un cadre théologique de libération." Thèse, 2018. http://hdl.handle.net/1866/22019.

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"Kin with Kin and Kind with Kind Confound: Pity, Justice, and Family Killing in Early Modern Dramas Depicting Islam." Thesis, 2012. http://hdl.handle.net/1911/70385.

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This dissertation examines the early modern representation of the Ottoman sultan as merciless murderer of his own family in dramas depicting Islam that are also revenge tragedies or history plays set in empires. This representation arose in part from historical events: the civil wars that erupted periodically from the reign of Sultan Murad I (1362-1389) to that of Sultan Mehmed III (1595-1603) in which the sultan killed family members who were rivals to the throne. Drawing on these events, theological and historical texts by John Foxe, Samuel Purchas, and Richard Knolles offered a distorted im
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Books on the topic "Islamic Social Theology"

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1942-, Daiber Hans, ред. Wāṣil ibn ʻAṭāʼ als Prediger und Theologe: Ein neuer Text aus dem 8. Jahrhundert n. Chr. E.J. Brill, 1988.

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Islam: Restructuring theology. Vitasta Publishing, 2012.

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Özcan, Ahmet. Teolojinin jeopolitiği: Allah vatan özgürlük. Bakış Yayınları, 2005.

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ʻUthmān ibn ʻAbd al-Raḥmān Ibn al-Ṣalāḥ al-Shahrazūrī. An introduction to the science of the Ḥadīth =: Kitāb Maʻrifat anwāʻ ʻilm al-ḥadīth. Garnet, 2005.

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Weiss, Helmut, Georg Wenz, and Esnaf Begic. Barmherzigkeit: Zur sozialen Verantwortung islamischer Seelsorge. Neukirchener Theologie, 2014.

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Islamismus als Politische Theologie: Selbstdarstellung und Gegenentwurf zum Projekt der Moderne. Lit, 2002.

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Bangura, Abdul Karim. The Holy Qurʼan and contempory issues. iUniverse, 2003.

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Shalom/salaam/peace: A liberation theology of hope. Equinox Pub. Ltd., 2009.

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Disability in Judaism, Christianity, and Islam: Sacred texts, historical traditions, and social analysis. Palgrave Macmillan, 2011.

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Düzgün, Şaban Ali. Allah, tabiat ve tarih: Teolojide yöntem sorunu ve teolojinin meta-paradigmatik temelleri. Lotus, 2005.

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Book chapters on the topic "Islamic Social Theology"

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Hoffman, Valerie J. "Islamic Perspectives on the Human Body: Legal, Social and Spiritual Considerations." In Theology and Medicine. Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-015-8424-1_3.

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El Shamsy, Ahmed. "The social construction of orthodoxy." In The Cambridge Companion to Classical Islamic Theology. Cambridge University Press, 2008. http://dx.doi.org/10.1017/ccol9780521780582.006.

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Alanamu, Aylina Saadu. "Mountain Ori-Oke within the Context of Islamic Theology." In Ori-Oke Spirituality and Social Change in Africa. Langaa RPCIG, 2018. http://dx.doi.org/10.2307/j.ctvh9vtpk.17.

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"Ordinary Justice: A Theology of Islamic Law as a Social Contract." In Sharia and Justice. De Gruyter, 2018. http://dx.doi.org/10.1515/9783110574593-002.

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"An Investigation of Creatio Ex Nihilo, Islam, Sociality and Inequality." In Islamic Economy and Social Mobility. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9731-7.ch002.

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Everyday life is abundant with interplay between ascribed and achieved statuses. Social structures are built upon those statuses and social behaviors are to great extent predictable based on those statuses. Socio-economic status (SES) is just one manifestation of this interplay. Indeed, sociality, the construction of all forms of stratifications and discourse on the relative significance of these attributes and their functions flows in various echelons and institutions of all societies; that is, from a granted ascribed status of a charismatic authority to those who routinize it, from a talented soothsayer to a learned magician, from a tribal medicine man to modern medical occupations. The old debate of nature versus nurture and a profusion of courses to develop leadership, occupational choices, psychological tests, arts and literatures all revolve around the demarcation of and interplay between granted and achieved statuses. Judaism, Christianity and Islam are prime examples of the implicit and explicit encompassing ascribed and achieved status in their theologies with social implications. Their problematic is to make the unknown knowable to us by using a variety of resources conceived to be true a priori. It is invariably in their nature, what they are, to bestow social and individual identity through that they nurture the believer. Contrary to other ascribed statuses such as gender, age and race, a believer, under free conditions, can flee from one religion to another pragmatically, agnostically, remain a theist outside of a specific religion's boundary, or leave it behind. Both the history of religious persecutions and the means by which, in the past, one believer recognized another, show the overriding power that ascribed status possesses to either keep the believer within their monopolistic bond of a religion or force them to convert. We have appropriated the Isma'ili Shi'ite understanding of dialectic reasoning, or aql and its manifestation in terms of rationality to make sense of the stratification systems that the human will creates and modifies in its pursuit of justice, and its conception of human agency in determination of one's destiny - an idea that resonates in Durkheim's assertion on creating something out of nothing, or creatio ex nihilo, in our view. Theologically, Judaism, Christianity and Islam all rely foundationally on creatio ex nihilo, or briefly, ex nihilo, according to which God created the world out of nothing. Given His attributes of omnipotence and omniscience, the question is to what extent the vocation of an individual is pre-elected, or willed by the individual's rational choices. This bewildering question appeared in classic Islam with the emergence of the Baghdad and Basra-based Mu'tazilite school of Islamic theology influenced by the Greeks and the traditionalist Ash'arite schools. This level of learning is achieved by the ‘ulama, combined with historical, political, and sociological discussions and contemporary findings on inequality and health is discussed.
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Moosa, Ebrahim, and SherAli Tareen. "Revival and Reform." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0013.

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This chapter analyzes the terms, revival and reform, which are widely disseminated across a range of genres in Muslim literature. They are found in commentaries of prophetic traditions, political discourses, debates about shari'a, and the integrity of learning and scholarship. Often these key words are rhetorically invoked in exhortations of moral awakening in order to advance a Muslim social and political gospel. Over time, these terms have been used together to represent a concept that links newness and creativity (renewal/revival) to wholeness and integrity (iṣlaṭ, reform). Whether the “renewal and reform” is aimed at the collective or the individual or both, the discourse of revival and reform addresses stability and change, the mutable and immutable in Muslim thought. In this larger semantic framework, two things loom large: political theology and the integrity of the learned tradition.
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Pickett, James. "High Persianate Intellectuals." In Polymaths of Islam. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501750243.003.0005.

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This chapter discusses the high Persianate intellectuals in Islamic history. The ulama were not the only patricians of Bukhara, but they were the only elite cadre whose claim to authority rested on the mastery of Perso-Islamic knowledge. Indeed, the Islamic scholars stood at the apex of a historical synthesis integrating a wide range of Perso-Islamic knowledge forms into a single whole. Just as Islamic and pre-Islamic Persian forms were inexorably intertwined in the city's mythologization, so too were the disciplines and social roles of the ulama. By the nineteenth century, tens of thousands of graduates were emerging from Bukhara's madrasas and it was not enough to simply have mastered Arabic grammar and theology: scholars distinguished themselves through their “extracurricular” and “postgraduate” scholastic pursuits. Never before had scholars had so much in common across such an eclectic range of competencies, nor would they again, following the rise of reformist Islam and the Soviet transformation.
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Sumanthiran, Savithri. "The Future of Christianity in South and Central Asia." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0038.

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Christianity in Central Asia has had to negotiate between militant atheism and Islam. The challenge in the region remains the proclamation of the gospel amidst diverse ideologies. However, the witness of the Church is challenged by internal disunity. Communities that have been Islamic for centuries are now going back to their roots. Conversion from Islam is perceived as a matter of being an instrument of social fragmentation. Still, the Chinese ‘One Belt, One Road’ project has spawned the need for skilled workers, providing opportunities for Christians to be present in these countries. An important issue for the future of Christianity in the region will be the need to invest in a contextual theology that is able to evangelise without causing offence to the Islamic community. To live out the Christian faith in a convincing way in such a context will involve Christians drawing from their own Scriptures the rich description of the kingdom of God that can shape the entire life of a community. South Asian countries have all seen an improvement in gender parity over the last decades. As Christians live among social strata, they can show the relevance of their message to the contemporary context.
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Unsal, Ali. "A New Approach to Islamic Intellectual Tradition." In Pathways to Contemporary Islam. Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462987593_ch03.

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This article attempts to explain the state of contemporary Islamic Intellectualism. Additionally, it proposes a set of abilities, attributes, and responsibilities that Muslim scholars should possess to develop Islamic Intellectualism. To achieve this, this article first provides an analysis of the history of Islamic civilization, and the role of traditional Islamic Intellectualism in pushing the civilization towards new heights in the realms of societal organization, politics, culture, economics, and theology. Islam, as such, had experienced its first renaissance from the eighth to the sixteenth century. Today, the Muslim world is in need of a second renaissance. This is the context in which this article situates the ‘standards’ to which contemporary Muslim intellectuals must strive towards.
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Jeyaraj, Daniel. "Christianity in South and Central Asia." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0002.

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While Christianity in South and Central Asia has deep historical roots, the World Wars, the demise of British colonialism, and Islamic influence have been defining turning points. Today, Christians in South and Central Asia constitute a minority and most struggle for political recognition, social equality and protection from persecution. With Russia, China, and USA are major players in sociopolitical dynamics, ethnic and cultural tensions permeate across geopolitical borders with the influence of the Russian Orthodox Church, along with Chinese and American globalization. Christian organizations exercising ecumenical efforts find success in ministries that alleviate suffering and promote social mobility among believers and non-believers alike. However, such efforts can be branded as threats to the social fabric. Despite having to live in secrecy in most regions, Christians as minorities seek good relationships with others at various levels. Inter-religious engagement becomes problematic when Christians question the status quo and demand equal opportunities and rights. Pentecostal Christians exert influence on fellow Christians and non-Christians alike. Their worship and spirituality, theology and social work, mission and evangelism struggle with caste, tribal and other ethnic identities, and their united churches contribute to the fullness of global Christianity.
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Conference papers on the topic "Islamic Social Theology"

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Kondrla, Peter. "APOPHATIC THEOLOGY IN ISLAM, JUDAISM AND CHRISTIANITY." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.067.

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