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Naser, Safwan. "Etika v podnikání." Doctoral thesis, Vysoká škola ekonomická v Praze, 2007. http://www.nusl.cz/ntk/nusl-76116.
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In spite of the undisputable significance of ethics in virtually all fields of human behavior, the lack of ethics in business is painfully obvious with respect to the current financial crisis. The dissertation focuses on the theoretical analysis of the complications inherent to any attempt of defining ethics and ethical behavior, as well as the analysis of the intricate connection between theory and practice. The analysis of Islamic ethics and the financial crisis draws on the preceding theoretical background and sheds some light on the problems related to tack of ethics in business and the indispensable necessity of substantially augmenting the relevance of ethics not only in business, but in all the fields interconnected with the subject matter of ethics, which requires resolving the aforementioned intricacy that characterizes the link between theory and practice.
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Pettersson, Maria. "Whose Islam is the right Islam? :." Lund, Sweden : Department of Economic History at Lund University, 2002. http://www.ekh.lu.se/publ/mfs/6.pdf.
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Lahovský, Radek. "Islám a demokracie." Master's thesis, Vysoká škola ekonomická v Praze, 2007. http://www.nusl.cz/ntk/nusl-16372.
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This paper deals with compatibility of islam and democratic values. The main goal is to analyze compatibility of islam and democratic values. But it also deals with current policy of conservative elites and possibility to import democracy to muslim countries through hard power.
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Neugebauer, Vivien [Verfasser]. "Europa im Islam - Islam in Europa / Vivien Neugebauer." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2016. http://d-nb.info/1105292673/34.
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Stenhammar, Annika, and Ammar Isabelle Ben. "Islam i skolan : Hur ser gymnasieelever på islam?" Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12016.
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Bouquet, Charlotte-Anaïs. "Le modèle muhammadien dans le soufisme de la première période : (1er siècle-4ème siècle de l'Hégire)." Université Marc Bloch (Strasbourg) (1971-2008), 2008. http://www.theses.fr/2008STR20056.
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Le Coran recommande aux croyants de prendre Muhammad comme beau modèle. Ses compagnons directs, leurs suivants, les ascètes et les soufis ont suivi ce conseil dans un sens spirituel. Dans cette étude, nous voyons ce qu'est le modèle muhammadien, comment il interagit dans la communauté musulmane primitive et en particulier chez les mystiques. Nous soulignons comment ce modèle est valorisé, puis exagérément idéalisé. Nous voyons comment cettte notion est introduite et pratiquée par certains mystiques. Nous observons comment chez d'autres mystiques, cette notion semble niée ou ignorée et pourquoi. Nous analysons la signification spirituelle profonde du modèle, sa nécessité pour ceux qui veulent s'approcher concrètement de Dieu. Nous voyons pourquoi il fut idéalisé au point d'être identifié à la lumière primordiale issue de Dieu, à Adam, à l'Homme parfait (notion ancienne systématisée par Ibn'Arabi). Nous voyons que le modèle muhammadien est nécessaire mais qu'il reste un moyen en vue d'une fin : Dieu seul<br>The Koran recommands to the believers to take Muhammad as a beautiful model. His direct companions, their followers, the ascetics and the sufis have followed this advice in a spiritual way. In this study, we'Il see what a muhammadien model is, how it interacts in the primitiv muslim community and in particular by the myticals. We stress how this model is valued, then overly idealized. We see how this notion has been introduced ans practiced by some mysticals. We observe how by some other mysticals, this notion seems to be denied or ignored and why. We analyse the deep spiritual meaning of the model, its necessity for those who wants to approach concretely God. We see why it was idealized at the point to be indentified to the light of God paramount issue, to Adam, to the perfect Man (an old notion systematized by Ibn'Arabi). We see that the muhammadien model is required but it remains a means to an end : God alone
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Smirat, Mohanad. "Islam och väst : En studie om stereotyperna om Islam." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-322010.
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Bak, Greg. "English representations of Islam at the turn of the century, Islam imagined and Islam experienced, 1575-1625." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ66657.pdf.
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Yuliani-Sato, Dwi Hesti. "A COMPARATIVE STUDY OF THE NATION OF ISLAM AND ISLAM." Bowling Green State University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1162806528.
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Philips, Abu Ameenah Bilal. "Exorcisim in Islam." Thesis, University of Wales Trinity Saint David, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504395.
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This work is an investigation of the orthodox concept of exorcism in Islam. The main purpose of this study is to identify the orthodox Islamic viewpoint of spirit-possession of humans and its treatment (i.e., exorcism) based upon evidence from the Qur'An, the Sunnah, views of the sahabah (companions of Prophet Muhammad [4]) and the opinions of the early Sunnite scholars. This dissertation is comprised of an introduction, four chapters, a conclusion and two appendixes. The first chapter establishes the Islamic parameters of the spiritual world of created beings. The second chapter consists of a discussion of the orthodox understanding of spirit-possession and a delineation of the prophetic methodology of exorcism. The third chapter is devoted to a study of tabulated data from interviews with a sampling of modem-day, orthodox exorcists from various parts of the Muslim world and a brief presentation of exorcism according to Roman Catholicism. The fourth chapter consists of a comparative discussion of the second and third chapters, and it includes a conclusion in which the views of modem medicine are compared to exorcist tradition. Additionally, some questions concerning exorcism in Islam and other religions are answered.
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Moslem, Majid S. "Frieden im Islam die Instrumentalisierung des Islam im irakisch-iranischen Krieg /." Berlin : Klaus Schwarz, 2005. http://catalog.hathitrust.org/api/volumes/oclc/59080609.html.
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Baftija, Arif. "Bilden av islam : En historiografisk studie om islam i svensk forskning." Thesis, Jönköping University, Högskolan för lärande och kommunikation, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-48225.
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The image of Islam A historiographical study of Islam in Swedish research. A society`s image of a foreign people, culture and religion changes constantly depending on social, political and other important events. Today Islam is the second largest religion in Sweden after Christianity and that is why it has become important to study the Swedish image of Islam, Muhammed and the Islamic world during the last century. This study is a historiographical and examines the work of six different Swedish authors between the year 1918 to 1930 and 1979 to 2011. The aim of studying these works is to examine whether there has been changes in the Swedish view of Islam, Muhammed and Muslim societies. The theoretical starting point of this study is based on the economist Amartya Sen`s view on identity as multidimensional. According to Sen, a too strong emphasis on ethnic, cultural and religious identities tends to create antagonism and conflicts between different group of peoples. That is why, according to Sen, it is important to emphasize the similarities between different cultures instead of only focus on their differences. Also, Samual P. Huntington`s thesis that emphasizes the differences between religious civilizations in the world who struggle for power and influence is used in this study. The investigation shows that there are differences between the authors from 1918 to 1930 and 1979 to 2011 in their description of Islam, Muhammed and Muslim societies. While the older authors focus mostly on Islam`s past, the contemporary authors deal mostly with Islam in present times. The investigation also demonstrates that the older authors in general give a positive description of Islam`s earlier history, while they depict Islam and Muslim societies as stagnant and reactionary in modern times. The result confirms earlier studies who show similar tendencies on description of Islamic and other Non-Western societies.
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Abdullah, Othman bin. "Islam and democracy reflecting the role of Islam in Malaysia and Indonesia /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2002. http://handle.dtic.mil/100.2/ADA402691.
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Thesis (M.A. in International Security and Civil-Military Relations) Naval Postgraduate School, March 2002.<br>Thesis advisor(s): Robinson, Glenn E. ; Bruneau, Thomas C. "March 2002." Includes bibliographical references. Also available in print.
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Hajo, Perav. "Kvinnliga konvertiter till islam : Varför konverterar svenska och amerikanska kvinnor till islam?" Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-11423.
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Så, varför konvertera svenska och amerikanska kvinnor till islam, enligt Anna Månssons bok "Becoming muslim"? Om det nu beror på politiska och sociala eller andliga skäl så är konvertering för alla samtliga kvinnor en möjlighet att utforska en helt ny värld och även möjligheten till att omorganisera "jaget". Medan några av kvinnorna medvetet sökte efter en religiös andlighet i livet, blev övergången till islam för andra ett naturligt steg i livet efter att ha umgåtts eller levd med muslimer. Detta tyder på det som Viktor Frankl har påstådd om att människan är ett agerande varelse som söker efter mening i livet. Kvinnorna i Månssons studie hittade sitt svar på mening i livet i islam. Islam gav de möjligheten att ompröva sina identiteter i en helt okänd värld. Genom att umgås med andra muslimer upplevde kvinnorna en spänning, som Frankl skriver om, mellan vad som är här och nu och vad som borde eller kunde vara. I ett sammanhang där kvinnorna inte begränsas av vissa förväntningar från människor i deras närhet som redan har en bestämd idé om vem de är, känner konvertiterna en efterlängtad och omedelbar möjlighet att prova ut en muslimsk identitet.
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Forseth, Sanna. "Islam i skolbokensvärld : Hur Islam har presenterats i läroboken från 1962-2011." Thesis, Karlstads universitet, Fakulteten för samhälls- och livsvetenskaper, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-13698.
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Syftet med denna uppsats är att se på läroböcker från 1962 och framåt för att undersöka hur dessa harframställt religionen Islam i text och i bild, samt att undersöka hur bra innehållet i boken stämmeröverens med forskningen om Islam. Vilken bild har tidigare generationer fått av Islam? Vad har detstått i läroböckerna om Islam och vad har läroplanerna ansett om undervisningen i framförallt Islam,men även om andra världsreligioner? Hur bra stämmer egentligen det som står i läroböckerna medverkligheten? Dessa frågor har jag besvarat i min uppsats. Genom att undersöka läroplaner ochläroböcker från 1962 fram till idag har jag sett en positiv förändring i skolans syn på Islam samt attundervisningen i religion har utvecklats. Jag har även i min uppsats kommit fram till att läroböckernaär trovärdiga och att många böcker i ämnet religion är forskningsbaserade och värda att tro på.<br>The purpose of this essay is to look at textbooks from 1962 and onwards to examinehow these have describe Islam in words and in pictures and to examine how well the content of thesebook is consistent with research on Islam. How did earlier generations acquire knowledgeof Islam? What did it say in textbooks on Islam from that time and how did curriculum compare tothese books and knowledge then, especially in Islam, but also on other world religions? How well dothe textbooks of the time describe reality? These are the questions I have answered in my thesis. Byexamining the curricula and textbooks from 1962 until today, I have seen a positive change in theschool's view of Islam, as well as education of religion has developed. I have in this thesis alsoconcluded that textbooks are credible and that many books, at least within the genre of religion, areresearch based and a reliable source of information.
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Ringkvist, Marcus, and Richard Tholin. "Islam i läroböcker : En kvalitativ studie av islam i läromedel i religion." Thesis, Uppsala universitet, Institutionen för pedagogik, didaktik och utbildningsstudier, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-192701.
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Denna studie bygger på en kvalitativ analys av läroböcker i ämnet religion på gymnasiet. Läroböcker används för att ge en kortfattad och övergripande bild om ämnet som presenteras. Studiens teori bygger på Edward Saids forskning kring orientalism samt Mattias Gardells teorier kring islamofobi. Syftet med denna studie är att undersöka hur islam har framställts i fem läroböcker sedan 1970-talet fram till idag, en lärobok från varje decennium. Syftet är att visa vilken bild av islam som används för kunskapsutveckling och om det finns skillnader mellan boken från 1979 och boken från 2012. Resultatet av studien liknar det som tidigare forskning visat på. De analyserade läroböckerna innehåller generaliseringar och förenklingar som oftast inte problematiseras vilket kan leda till att den generaliserade texten i läroböckerna blir en sanning. Skillnaderna mellan boken från 1979 och boken från 2012 är få, men det förekommer fler diskussionsfrågor i boken från 2012 vilket kan bero på att islam är vanligare i Sverige idag.
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Manuel, David James. "Ahmadiyya movement in Islam." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Bouchlaka, Rafik Abdessalem. "Islam, secularity & modernity." Thesis, University of Westminster, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.434360.
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Almekrad, Fahed Hamad. "Islam and International Relations." Thesis, University of Wales Trinity Saint David, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504404.
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This thesis deals mainly with the role of Islam in international relations, which is based on the Qur'an (the revealed book) and the Sunnah (prophetic tradition). The study has used the analytical approach and the interdisciplinary approach to examine and investigate Islamic international relations theories in an attempt to demonstrate that they offer a practical alternative to resolve crises in international relations. This thesis highlights the Islamic alternative in dealing with the major issues in the world today, namely peace, security, balance of power, and co-operation among nations. The thesis, therefore, outlines certain concepts and themes which examine and explore the actual and potential relevance of Islamic law (Shariah) in relation to these issues. The main findings of the thesis include that Islam can indeed play a positive role in the field of international relations and that peace is the role and war the exception in most of the theories of Islamic international relations based on the Qur'an and the Sunnah. Also, the Islamic theory of international relations provides a valuable framework of general application for international order. The concept of community (Ummah( is the most important factor which defines the function of the Islamic state.
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Friberg, Linus. "Läroböcker och Shia-islam." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-74303.
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This essay has focused on the presentation of shia-islam in textbooks. It is a study of textbooks for lower secondary school and has analysed three different textbooks. The essay looks into what the textbooks and its authors writes about shia-islam and what information they leave out. The essay studies previous research on Islam in textbooks and other textbook studies. It focuses also on shia-islam as a whole and provides a description of various elements of shia-islam that are not present in the textbooks. Elements such as the shia-islams pillars of faith and the role of the imams in shia. These elements of shia-islam are elements of such nature that they could have been a part of the textbook since they differ from the sunni-islam point of view. These parts of islam are presented in the textbooks but solely from the sunni-muslim perspective. The essay analyses the textbook in form and content and conclude what difficulties the description of shia-islam offers.
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Ould, t'Feil Hamoud. "Islam et sécurité sociale." Perpignan, 2008. http://www.theses.fr/2008PERP0910.
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Netuhová, Martina. "Medzinárodný terorizmus a islam." Master's thesis, Vysoká škola ekonomická v Praze, 2011. http://www.nusl.cz/ntk/nusl-114302.
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The submitted thesis seeks to answer the question "Is the relationship between Islam and terrorism uniquely determined?". It is divided into three parts. The first chapter aims to define the term terrorism, with the associated basic facts, as well as the progressive historical development. The second part is concerned with the theme of the youngest monotheistic religion - Islam. Besides the phasing its history, it includes the fundamental realities connected to it. The final chapter unifies the theory contained in the previous two sections with practice and illustrates it on the various examples of terrorist acts. The main objective is to answer the hypothesis stated in the introduction of work.
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Al-Mubarak, Malik Abdulazeez. "Warfare in early Islam." Thesis, Connect to e-thesis, 1997. http://theses.gla.ac.uk/794/.
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Muslim, Zahim Mohammed. "Lessing und der Islam." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät II, 2010. http://dx.doi.org/10.18452/16147.
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„Lessing und der Islam“ beschäftigt sich unparteiisch mit Lessings Auseinandersetzung mit dem Islam. Die Arbeit setzt sich das Ziel, den Leser und den Literaturkennern sowie der deutschen Bibliothek der Germanistik etwas von Lessings Auseinandersetzung mit dem Islam in die Hand zu geben, die bis heute als großes Modell für die interkulturelle und interreligiöse Menschheitstoleranzdebatte im Gedächtnis der deutschen Literatur vorhanden ist. Im ersten Teil widmet sich die vorliegende Arbeit den historisch-traditionellen literarischen Hintergründen und Vorkenntnissen Lessings zur islamischen Kultur, und deren Wirkung auf die deutsche Aufklärung im 18. Jahrhundert. In den nächsten Teilen (2-6) beschäftigt sich die Arbeit mit dem Islam in Lessings Werk und den historischen Texten von Voltaire und Marin. Sie konzentriert sich z. B. auf die dramatischen Schaffen und philosophisch-theologischen Schriften dieses deutschen Aufklärers über den Islam wie „Rettung des Hieronymus Cardanus“(1754), „Fatime“- Trauerspiel (1759) und „Nathan der Weise“ (1759) usw. Am Ende wird das Treffen der Religionsvertreter von - Judentum, Christentum und Islam - in „Nathan“ mit der erforderlichen, interkulturellen und interreligiösen Toleranzdebatte als aktuelle Weltfrage verbunden, die als Resultat für diese wissenschafts-literarische Darstellung von Lessings Auseinandersetzung mit dem Islam betrachtet werden kann.<br>„Lessing and Islam“ deals impartially with Lessings discussion with Islam. The work aims to itself to give the reader and the literature experts as well as the German library of the German studies to somewhat of Lessings discussion with Islam in the hand which exists till this day as a big model for the intercultural and interreligious human tolerance debate in memory of the German literature. In the first part the present work devotes itself to the historical-traditional literary backgrounds and foreknowledge Lessings to the Islamic culture, and their effect on the German clarification in the 18th century. In the next parts (2-6) the work deals with Islam in Lessings to work and the historical texts of Voltaire and Marine. She concentrates, e.g., upon the dramatic creating and philosophical-theological writings of this German reconnaissance plane about Islam like „Rescue Hieronymus Cardanus“(1754), "Fatime" (1759) and „Nathan of the manner“ (1779) etc. At the end is connected the meeting of the religious representatives from - Judaism, Christianity and Islam - in "Nathan" with the necessary, intercultural and interreligious tolerance debate as a topical world question which can be looked as a result for this science-literary representation of Lessings discussion with Islam.
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Wehbe, Rabih. "Islam et Chiisme politique." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2013.
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Dans un essai qui aurait tout aussi bien pu s'intituler « L'islam chiite entre la politique et la religion, le cas du Liban », une analyse de l'islam politique demeure nécessaire pour mettre la lumière sur la différence entre islamisme et religion musulmane. Avec un peu moins de deux milliards de musulmans dans le monde, la religion musulmane est devenue la première religion pratiquée dans le monde actuel. Le dynamique de cette religion a permis la création d'un immense empire aux populations hétérogènes. Ainsi que, la coexistence entre religion et régime politique a provoquée de véritables luttes armées entre les grandes familles politico-religieuses, notamment le sunnisme et le chiisme. Le sunnisme ayant souvent l'étiquette d'orthodoxie a gardé cette aspect alors que le chiisme devint autres chose ce qu'il était à l'origine, lorsqu'on y voyait seulement le parti qui s'était rassemblé autour d'Ali ibn Abî Tâlib, cousin et gendre du prophète Mohammad. Dans ses quelques traitements de la doctrine islamique nous constatons que ces familles politico-religieuses, tant sunnites que chiites, proliférèrent les unes à côté des autres en même temps qu'elles se combattirent et souvent se condamnèrent réciproquement. Ceci est dû au fait qu'en l'islam, il n'y a jamais eu de pouvoir interprétatif qualifié, individuel ou collégial capable de s'imposer sans conteste.L'effondrement de l'Empire Ottoman donna l'occasion à la France et la Grande-Bretagne de partager le monde arabe sur la base des fameux accords Sykes-picot. La France va restructurer les territoires syrien et libanais, elle établit la structure constitutionnelle confessionnelle complexe du Liban, faisant du pays de Cèdre le plus grand laboratoire du communautarisme. Dans le Liban d'après-guerre, le communautarisme va de soi, il reflète l'état de la société et celle de la conciliation entre spécificités confessionnelle et principe fondamental de l'Etat nation. Le communautarisme libanais va évoluer à travers des mutations économiques, sociales et politiques, notamment chez la communauté chiite. Nous présenterons l'évolution de la communauté chiite dans cet environnement, ainsi que le rôle fondamental joué par Moussa el-Sadr dans la libération de la communauté chiite. Son objectif étant une réaction à la conscience politique du «Metwali». Sa première action était la lutte contre les inégalités sociales et devait s'engager avec l'Etat libanais dans une série d'affrontements qui couvraient souvent un aspect spectaculaire: grève générale en 1970, avertissement au gouvernement et à la réunion de 1974 à Baalbeck que Moussa-El -Sadr a annoncé la naissance du mouvement AMAL. Ce mouvement joue un rôle essentiel dans la vie politique libanaise. Enfin, nous consacrons une partie de ce travail à l'émergence d'une milice radicale pro-iranienne chiite, le Hezbollah, qui a pénétré le système politique libanais. Sa place est privilégiée à cause de ses succès dans la résistance contre Israël, de ses actions sociales et humaines et de ses organisations. La timide participation du « parti de Dieu » au parlement libanais constituait un premier pas vers la « libanisation » du parti. En 2012, le parti chiite annonce sa participation aux combats en Syrie à côté de l'armée de Bachar el-Assad, freinant ainsi le processus de libanisation. Le Hezbollah devient un des acteurs incontournables de la géopolitique du Moyen Orient et retourne en force sur la scène politique libanaise pour s'inscrire dans le cadre d'un chiisme politique international<br>In an essay that might as well have been entitled "Shia Islam between politics and religion, the case of Lebanon", an analysis of political Islam remains necessary to shed light on the difference between Islamism and religion Muslim. With just under two billion Muslims in the world, the Muslim religion has become the first religion practiced in the world today.The dynamics of this religion allowed the creation of an immense empire with heterogeneous populations. As well as, the coexistence between religion and political regime provoked real armed struggles between the big politico-religious families, notably Sunnism and Shiism.Sunnism often had the label of orthodoxy, but Shiism became something else that it was originally when one saw only the party that had gathered around Ali ibn Abi. Tâlib, cousin and son-in-law of the prophet Mohammad. In his few treatments of Islamic doctrine we find that these politico-religious families, both Sunni and Shiite, proliferated alongside each other at the same time that they fought each other and often condemned each other. This is due to the fact that in Islam there has never been a qualified, individual or collegiate interpretative power capable of imposing itself unquestionably.The collapse of the Ottoman Empire gave France and Britain the opportunity to share the Arab world on the basis of the famous Sykes-picot agreements. France will restructure the Syrian and Lebanese territories, it establishes the complex confessional constitutional structure of Lebanon, making the country of Cedar the largest laboratory of communitarianism. In post-war Lebanon, communitarianism is self-evident, reflecting the state of society and the reconciliation of confessional specificities with the fundamental principle of the nation-state. Lebanese communitarianism will evolve through economic, social and political changes, especially among the Shia community.We will present the evolution of the Shiite community in this environment, as well as the fundamental role played by Moussa el-Sadr in the liberation of the Shia community. His goal is a reaction to the political conscience of "Metwali". Its first action was the fight against social inequalities and was to engage with the Lebanese State in a series of clashes that often covered a spectacular aspect: general strike in 1970, warning to the government and to the 1974 meeting in Baalbeck that Moussa-El -Sadr announced the birth of the AMAL movement. This movement plays a vital role in Lebanese politics. Finally, we devote part of this work to the emergence of a radical pro-Iranian Shiite militia, Hezbollah, which has penetrated the Lebanese political system. His place is privileged because of his successes in the resistance against Israel, his social and human actions and his organizations. The timid participation of the "party of God" in the Lebanese parliament was a first step towards the "libanization" of the party. In 2012, the Shiite party announced its participation in the fighting in Syria next to the army of Bashar al-Assad, thus curbing the process of Lebanization. Hezbollah becomes one of the key players in the geopolitics of the Middle East and returns in force on the Lebanese political scene to be part of an international political Shiism
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Lehtonen, Sofia. "Islam - ett hot mot samhället? : en studie av Förbundet Humanisternas bild av islam." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3348.
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<p>Denna uppsats syftar till att ge en bild av förbundet Humanisternas debatt och porträttering av islam och muslimer. Detta med hjälp av utländska ateister som även förekommit i förbundets egen tidskrift <em>Humanisten</em>. Mina frågeställningar är: Hur framställs islam och muslimer av media och av förbundet Humanisterna? Vilken kritik har framförts av Humanisterna angående islam och muslimer? Bidrar förbundet till en ökad schablonisering av islam och muslimer? För att nämna kortfattat vad jag kommit fram till kan det sägas att Humanisterna, när de skriver om islam eller muslimer, delvis är intoleranta i sin retorik. Den kritik som framförts mot förbundet är bland annat att de vill tvinga på en sekulär livsåskådning och att de tror dig ha ett slags monopol på sanningen. Eftersom den mediebild som redan existerar av islam och muslimer är negativt laddad, så hjälper Humanisterna till att öka den bild av islam som finns som den ”onda, mörka” religionen i vår tid, det vill säga, man bidrar till redan existerande schablonisering av muslimer.</p>
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Akkawi, Jamil. "Islam i religionsboken : Framställningen av islam och muslimer i två religionsböcker för gymnasiet." Thesis, Södertörns högskola, Lärarutbildningen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-5798.
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The main objective of this research was to examine description of Islam in two different schoolbooks about religion. The rapport starts with an introduction of the subject and discusses the background of the topic. After the presentation, aims, and the questions I present my methods and material used in this research. Following the method and material is earlier research where I mention some of the previous rapports and results of researchers within the discourse. The theory used to investigate the text is postcolonial and the orientalism theory presented by Edward Said. The intention of the research was to answer if the books representation contributed to an oriental description of Islam and Muslims and to see how the text and pictures where used and structured. Similar researches have been presented earlier but this rapport handles a completely new book and a reedited book. The first book is written by Lars-Göran Alm and is called “Religionskunskap A” this book has been published before and is commonly used in schools all around Sweden. The other book is written by Olov Jansson and Linda Karlsson and is called “Religionskunskap A, en mosaik” and had its first release in 2009. The result shows that the book written by Alm represents a more oriental description and the text structure leaves the reader sometimes confused and wanting more. Alm chooses to bring up subjects like Islamism and circumcision of girls but both books mentioned a willingness of Shia Muslims to commit suicidal bombings. Alm left out more spiritual aspects like religious holidays and Sufism. The other book written by Jansson and Karlsson had some tendencies to an oriental description of Islam but not in the same extent as Alm. Jansson and Karlsson also gave a clearer representation of a Swedish context, which made the religion more present and not as distant as Alm. Both books used pictures to complement the text and in most cases in Alms book the pictures were images of places and persons in other continents and countries then Europe and Sweden.
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Popowich, Morris. "Filtering Islam : an analysis of 'the expert on Islam' in Canadian news media." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83141.
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A standard element of many news stories that mention Islam is the 'expert.' An expert contributes what is presented as objective knowledge about Islam to a news story. Through ostensibly objective statements, an expert plays a significant role in the representation of Islam.<br>In this thesis I theorize the concept of an 'expert on Islam' in news media and I confirm my theoretical positions through a content analysis of two Canadian newspapers' use of the expert on Islam; these two newspapers are The Globe and Mail and The National Post.<br>The thesis develops two arguments based on the results of the content analysis: first, the representation of Islam and expertise on Islam in news media has more to do with the preoccupations of Western culture than with Islam itself; second, there are distinct patterns in these representations that can contribute to an understanding of the role of the 'expert' in relations of power.
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Brander, Sofie. "Det mångfacetterade islam : En studie i hur islam och muslimer framställs i ledare." Thesis, Uppsala universitet, Religionssociologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-255227.
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The way in which media discusses religion has changed over time. Due to the separation of state and church in 2000, the Swedish state to a lesser extent legitimizes its political ruling with references to religious concepts. As a result, a higher tolerance towards religious minorities can be said to have taken place. This is an ambiguous change however, where critique raised towards religious practices and expressions of minorities also occurs to a higher extent. The public debate is in large part conducted through the media, but is also seen to be produced and reproduced through the media’s discourse. The aim of this study is to examine the way in which Islam, and Muslims by extension, are portrayed in editorials of two of Sweden’s largest broadsheet papers, Svenska Dagbladet and Dagens Nyheter. The study takes a deductive approach, and uses a qualitative text analysis with inspiration from discourse theory to examine the editorials with the help of three theories. The first one is social representations theory as applied by Birgitta Höijer to media studies, the second is Charles Taylor’s Multiculturalism and the Politics of Recognition, and the last is Edward Said’s Orientalism. The analysis shows that there are indicators of orientalist manifestations in the discourse regarding Islam, and Muslims by extension. This is mainly demonstrated through emotional anchoring as well as anchoring through antinomies. The orientalist manifestations apply to Said’s first and fourth dogma, where Islam and its different expressions are perceived as being at odds with the alleged democratic society. The analysis suggests that, in their role as producers of social representations and collective cognitions, the editorials included in this study withhold recognition from Islam as a collective identity and culture.
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Harjanto, Nicolaus Teguh Budi. "Islam and Liberalism in Contemporary Indonesia: The Political Ideas of Jaringan Islam Liberal." Ohio University / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1070464571.
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Rahim-Barakzoy, Sultana. ""Islam is the blackman's religion" syncretizing Islam with black nationalist thought to fulfill the religio-political agenda of the Nation of Islam /." Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://etd.wvu.edu/etd/controller.jsp?moduleName=documentdata&jsp%5FetdId=3979.
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Lundell, Anna. "Islam sett ur två perspektiv : om elevers bild av islam före och efter gymnasieundervisning." Thesis, Karlstad University, Faculty of Arts and Education, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-1329.
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<p>Undersökningar visar att många människor är negativt inställda till islam. Syftet med denna underökning är att ta reda på vilken bild eleverna har av islam före respektive efter religions-undervisningen om islam, samt att se om elevernas bilder har förändrats.</p><p>För att ta reda på detta har jag i två gymnasieklasser delat ut en enkät, dels före och dels ef-ter undervisningen.</p><p>Slutsatser som jag har kommit fram till genom min undersökning är att antalet elever som uppgav att de är positivt inställda till islam ökar från 13 % till 17 %. I det stora hela anser jag att elevernas föreställningar har blivit mer positiva. Därmed har undervisningen i skolan bi-dragit till att minska främlingsfientlighet och intolerans.</p><br><p>Contemporary surveys have shown that people in Sweden often assume a negative attitude towards Islam. The purpose of this study is to investigate the conceptions and attitudes stu-dents assume towards Islam before they study religions in Swedish schools and to what extent their attitudes are changing after the religious education.</p><p>Two groups of students at Upper Secondary School were given questionnaires with state-ments and questions about Islam before and after they pursued studies about the religion.</p><p>The result of the study displays that the number of students who stated they had a positive attitude towards Islam increased from 13 to 17 percentages after they pursued knowledge about the religion and the students’ view of Islam became generally more positive after their studies. The study thus indicates that religious education at Upper Secondary School has a significant role to change students’ negative attitudes and conceptions of religions. In exten-sion, these conceptual changes will, in line with the national curriculum, create understanding and tolerance towards religions in a multi-religious society.</p>
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Ahsani, Ghahreman Sarang. "Vi och islam : En kritisk diskursanalys av debatten kring islam och muslimer i media." Thesis, Linköping University, Department of Thematic Studies, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-15350.
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<p>Debatten om islam och muslimer kretsar kring en postkolonial diskursordning som aktualiseras genom den orientaliska, essentiella och eurocentriska diskursen. Under perioden 030601-040101 är en distinktion mellan Occidenten och Orienten tydlig när islam och muslimer kommer på tal i DN och Expressens krönikor och debattsidor. Muslimer framställs genom dessa diskurser som ett hot mot svenska och europeiska värderingar och borde således hållas på avstånd. Den muslimska kvinnan presenteras som förtryckt och oförmögen att kunna frigöra sig utan hjälp utifrån. Slöjan och andra muslimska kvinnors klädesplagg tillskrivs politiska värderingar och betraktas som någonting påtvingad. Islam framställs som en religion oförenlig med demokratiska värderingar och som sammanfaller med terrorism och fanatism. Även antisemitism beskrivs som en muslimsk företeelse. Islam i media presenteras, till skillnad från andra religioner, som en ideologisk och politisk rörelse och inte som en personlig andlig tro. I debatten om islams roll i Sverige och Europa har en perspektivförskjutning skett från det reella till doktrin, där muslimer avhumaniserats som individer och tillskrivits en kollektiv identitet.</p>
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Sanchez, Jesus. "Islam och skolan : En kvalitativ undersökning om elevers syn på islam enligt några pedagoger." Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-9544.
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Det övergripande syftet med detta examensarbete var att ta reda på högstadieelevers syn gentemot islam och muslimer på ett antal skolor i Gävle. För att göra detta har jag gjort en kvalitativ analys med semistrukturerade intervjuer som datainsamlingsmetod. Jag valde sedan att intervjua sex pedagoger från tre olika skolor med kunskap och erfarenhet inom ämnet jag avsåg undersöka. Intervjun var uppdelad enligt vissa specifika områden, varav resultaten också är redovisade inom dessa områden. En del fokus har legat på hur pedagogerna uppfattar elevernas syn på islam, samt hur den speglas i skolans miljö. Men också vilken roll lärarna spelar i elevernas skapande av denna bild. Även skolans vikt i att ge elever en god uppfostran med goda värderingar och principer för att kunna interagera med andra människor från andra kulturer och religioner. Resultatet av litteraturstudier av den tidigare forskningen samt intervjuerna, visade att det finns viss fientlighet gentemot islam och muslimer samt att det skolmaterial som används av eleverna många gånger hjälpt att skapa en förvrängd bild av islam och muslimer. Föräldrarna spelar också en stor roll i elevernas värderingar. Då både litteraturen så som pedagogerna hävdar att föräldrarnas attityd gentemot andra kulturer förmedlas till barnen. Vidare ser pedagogerna sitt arbete i den mångkulturella skolan som ett arbete mot integration och mot samhällets fördomar, och menar att skolan ska spegla det samhälle vi lever i.
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Al-Mansour, Nawal. "Är homosexualitet legitimt inom islam? : En argumentationsanalys av nytolkningar och traditionella rättstolkningar inom islam." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-37830.
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The aim of this study is to examine new interpretations of homosexuality in Islam based on Scott Kugle’s book “Homosexuality in Islam” and the documentary “A Jihad for love” by Parvez Sharma. Through a theological perspective, a critical analysis is performed in order to find new interpretations and compare them with each other and with the Islamic legal tradition. Argumentative analysis is also used for both the book and the documentary for this essay. Both Kugle and Sharma use new interpretations and arguments about love to find space for homosexuality in Islam. They use a Muslim language to have relevance with their discussions to Muslim readers and viewers. It is obvious that Sharma is aware of the scenes and arguments he chose to show in the documentary. Kugle focuses on unclear verses in the Qur’an, which contribute to that he could find possibilities to interpret homosexuals in the verses to fulfill his purpose and open up a topic for discussion. Their discussion show what Muslim homosexuals have to struggle with and with their new interpretations they both discover ways to find reconciliation between Islam and people’s sexual orientation by questioning the normative society.
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Gaemperli, Lara. "Christentum und Islam Kultursoziologische Perspektiven /." St. Gallen, 2006. http://www.biblio.unisg.ch/org/biblio/edoc.nsf/wwwDisplayIdentifier/99721359001/$FILE/99721359001.pdf.
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Englund, Cristina. "Antisemitism i Nation of Islam." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3984.
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<p>Syftet med denna uppsats är främst att försöka ge en nyanserad bild av förekomsten av antisemitism i Nation of Islam men även att försöka ge möjliga förklaringar till varför den uppstått. Utgångspunkten är att försöka förstå situationen snarare än att enbart fördöma den, men jag vill poängtera att det naturligtvis inte är likgiltigt med acceptans.</p><p>Uppsatsen koncentrerar sig på följande frågeställningar:</p><ul><li>Hur understödjer/legitimerar man antisemitiska uttalanden?</li><li>Vilken utveckling följer de genom organisationens utveckling?</li><li>I vilket sammanhang förekommer de och till vilket ursprung kan man härleda dem?</li></ul>
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El-Azzazi, Mohamed. "Modernisierung des Islam in Ägypten." Universität Potsdam, 2004. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4712/.
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The author distinguishes between three types of Islamic states. A first type uses Islam as political legitimation (Saudi Arabia). In contrast, the second type uses Islam merely as a political framework. In Iran, for instance, religious values are maintained while at the same time democratic elements, such as elections, can be found. Egypt is mentioned as an example of the third type of state that ranges between a secular and a religious political system. Looking at the modernization process in Egypt more closely, the author claims that without good governance the efforts of the state will be useless and religious extremism may dominate.
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Al, Hosani Mohamed Mahmood Ahmad Gaith. "Concept of motivation in Islam." Thesis, University of Wales Trinity Saint David, 2015. http://repository.uwtsd.ac.uk/648/.
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This research study aims to explore the concept of motivation from the Islamic perspective, which is explored to a poor extent. It seeks to shed light on Islām and how it motivates its followers to behave appropriately while fulfilling their needs and desires, guided by the Holy Qur’ān and Ḥadīth. A comprehensive literature review is conducted to study and understand the various perspectives presented by other scholars on human psychology and motivation specifically from the perspectives of Islām, Christianity and Jewish cultures. This study adopts a qualitative approach and focuses on gathering secondary data from a broad range of sources. The data collected is then analysed in an interpretative yet subjective manner. To achieve the aims of this research, the emphasis is laid on gathering both comprehensive secondary data from the religious journals and academic books. The evidence was gathered from the holy books of these religions which include Holy Qur’ān, Bible and Torah. From the findings of the research, it was concluded by the researcher that Islām significantly highlighted and differentiated from Christianity and Judaism in endorsing motivation among its followers. It is identified that Allāh created mankind to spread His word and to perform His actions. He motivated humans by offering them certain rewards and making them fearful of the consequences in case they fail to follow His commands. This thesis provides greater insight into the role played by Islām in motivating human beings to live a life in a way that is beneficial here on earth and in the afterlife. This study is expected to contribute further to the collective knowledge and understanding of motivation and human behavior.
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O'Connor, Joseph A. "Islam and Christianity a dialogue /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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LeCompte, Kacie Sherry. "The Female Voices of Islam." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/philosophy_theses/8.
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The Female Voices of Islam is arguing for feminism to be regarded as a theory instead of an ideology so that the voices of contemporary female Muslims can be heard. This paper reviews the arguments of four such women: Amina Wadud, Fatima Mernissi, Asra Q. Nomani, and finally Zainab al-Ghazali. Collectively their discourses support equality for men and women within the Islamic tradition, while their individual ways of approaching the subject differ dramatically. Wadud and Nomani support the theory that an egalitarian ethic can be found in the roots of the Islamic tradition, in both text and ritual. Mernissi investigates how economic evolution of Islamic society stimulates a shift in spatial boundaries for Muslim women. Al-Ghazali does not address female inequality within the tradition, but advocates an egalitarian ethic through the example she sets in Egyptian society. She is concerned with a world wide observance of “true” Islam.
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Cusano, Christopher. "Iran: Islam and Political Participation." Honors in the Major Thesis, University of Central Florida, 2004. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/435.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf<br>Bachelors<br>Arts and Sciences<br>Political Science
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Latif, Nazia. "Women, Islam and human rights." Thesis, University of Newcastle Upon Tyne, 2002. http://hdl.handle.net/10443/444.
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This thesis explores the position of women in contemporary Muslim societies. It examines whether restrictions placed on them are the result of Islamic edicts and how human rights documents address those restrictions. It looks at the position of women in the areas of family law, political and legal participation and veiling with particular reference to Pakistan and Iran. The thesis begins by exploring how Islamic scripture is used tn endorse opposing views of women. On the one hand is a body of literature, generally termed as conservative, that sees women as intellectually weak and in constant need of male guidance. I argue that this literature is actually based on an inconsistent approach to Islamic sources and show how Muslim women are using alternative, exegetical works and rulings from orthodox and contemporary scholars with classical training as a source of empowerment. Based on the findings of the case studies it is argued that human rights standards, embodied in the International Bill of Human Rights, overlook many aspects of Muslim women's suffering and in particular how their socio-economic status affects their ability to escape abuse suffered at the hands of private, non-state actors. I then contend that both Muslims and human rights advocates must begin by acknowledging that they have failed the plight of Muslim women. Muslims by acting on conservative arguments and human rights advocates by overlooking the reality of women's lives. I argue that both Islam and human rights can work together to empower women but firstly human rights advocates need to take on board the different criticisms levelled at their theory. Muslims also must endeavour to prove the authenticity of their challenges to conservative understandings of Islamic sources by educating at grassroots level and by taking on the task of Islamic scholarship through established centres of Islamic learning.
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Pattinson, Peter M. "The Crusaders' views of Islam." Thesis, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273772.
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Yassin, Nidal Ahmad. "ISLAM PROFETA, LIVROS E RITOS." Pontifícia Universidade Católica de Goiás, 2007. http://localhost:8080/tede/handle/tede/976.
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Previous issue date: 2007-12-03<br>This is a study about the Islam, which used a translated version of the Qur an for the
Portuguese language by Samir El Hayek. A discussion has been carried out about
the spelling used in the reference to Islam with the purpose to get closer to the
original Arabic language. The reader will have the opportunity to learn not only
aspects of the Islam in an attempt to understand what makes Al Qur an still relevant
after fourteen centuries of existence, but also the secret which allows an easy
adjustment of this religion in the most varied and eclectic communities. In order to
achieve this purpose the process of foundation of the Islam will be introduced, as well
as the context and biography of the prophet Muhammad as a charismatic man as
proposed by Max Weber; as a politician, once he becomes the first ruler of the
Arabian Peninsula; as a warrior when he leads the muslim army in the conflicts which
emerged in the face of the new religion. This study also, discusses his acting in the
building of Islam through the source of faith books for the muslims, Al Qur an and
Sunna. These books are full of symbolic language and rites which are believed to be
responsible for the easy expansion of this religion. We also present the division
generated by different interpretations of the sources of Islam, which opposes
followers of Sunna and followers of Ali. At this stage of this study it is possible to
understand how muslim communities deal with problems which emerge in their
societies. A process which respects the principles of Al Qur an and the teachings of
Sunna in the search of Umma social balance.<br>Trata-se de um estudo sobre o Islam, para o qual utilizou-se a versão do Qur an
traduzida para a língua portuguesa por Samir El Hayek. Realizou-se discussão
acerca da grafia utilizada com referência ao Islam com o propósito de se chegar ao
mais próximo do original em língua árabe. O leitor tem a oportunidade não só de
conhecer aspectos do Islam na tentativa de compreender o que faz com que Al
Qur an se apresente com a relevância devida após catorze séculos de existência,
bem como qual o segredo que permite a fácil adaptação desta religião nas mais
variadas e ecléticas comunidades. Diante disso, é apresentado o processo de
fundação do Islam, direcionando a investigação científica para o contexto e a
biografia do profeta Muhammad como homem carismático tal qual propõe Max
Weber; como político, ao se tornar o primeiro governante da Península Arábica;
como guerreiro na liderança do exército muçulmano nos enfrentamentos que
surgiram em face da nova religião, atuando pela edificação do Islam, através dos
livros, fonte de fé para o muslim, Al Qur an e Sunna. Estas são obras de linguagem
simbólica e ritos que se acredita serem responsáveis pela fácil expansão da religião.
A discussão abre espaço à cisão gerada pela interpretação das fontes do Islam, que
opõem principalmente seguidores da Sunna e seguidores de Ali. Nesta etapa,
conhece-se a maneira com que lidam as comunidades islâmicas em relação aos
problemas que surgem na sociedade, prática esta que prestigia os princípios do
Qur an e os ensinamentos da Sunna na busca do equilíbrio social da Umma.
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Bezmen, Cemil. "Tourism and Islam in Cappadocia." Thesis, University of Cambridge, 1997. https://www.repository.cam.ac.uk/handle/1810/273438.
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Elliesie, Hatem, Peter Scholz, Beate Backe, and Kai Kreutzberger. "Zeitschrift für Recht & Islam." Gesellschaft für Arabisches und Islamisches Recht e.V, 2016. https://ul.qucosa.de/id/qucosa%3A23375.
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Eine wissenschaftliche Gesellschaft kann ihren inneren Austausch und ihre Wirkung nach Außen nur sicherstellen, wenn sie ihren Mitgliedern und auswärtigen Interessierten ein zeitgemäßes Diskussionsforum bietet. Angesichts des gestiegenen Bedarfs an zuverlässigen Informationen über das islamische Recht und die rechtlichen Entwicklungen in islamisch geprägten Staaten besteht seitens der GAIR die Notwendigkeit, hierzu einen verantwortungsvollen Beitrag zu leisten. Um dieser Aufgabe gerecht zu werden, wird zukünftig der Schwerpunkt der GAIR-Mitteilungen deutlich stärker auf den fachlichen Diskurs gelegt. Das neue Format deckt neueste Entwicklungen in Gesetzgebung und Rechtsprechung aller Rechtsgebiete im In- und Ausland ab, soweit sie das Recht islamisch geprägter Staaten oder aber Menschen aus solchen Staaten betreffen. Wesentlich ergänzt wird dieses Angebot durch Tagungsberichte, Rezensionen und Aufsätze, in denen auch islamrechtliche Fragestellungen diskutiert werden.:Editorial (5–6)
Zur Rechtsprechung:
KG, Beschluss vom 7. 4. 2015 – Verfahrenskostenhilfe für Antrag auf Zahlung einer Brautgabe von Peter Scholz (7–9)
AG Baden-Baden, Beschluss vom 11. 9. 2015, in Fortführung von AG Darmstadt, Beschluss vom 15. 5. 2014 – Sittenwidrigkeit der Vereinbarung auf Zahlung einer Brautgabe für den Ehevollzug von Peter Scholz (11–14)
Artikel:
Religionsfreiheit im Lichte der Neutralität. Zu den Entscheidungen des Bundes-verfassungsgerichts, des Landesarbeitsgerichts Berlin-Brandenburg, des Verwaltungsgerichts Augsburg und des Europäischen Gerichtshofes zu Musliminnen mit Kopftuch am Arbeitsplatz von Kirsten Wiese (15–41)
Kopftuchverbote für Lehrerinnen im Rückblick von Sabine Berghahn (43–67)
Gerechtigkeit und gutes Leben in der Kopftuchdebatte von Felix Ekardt (69–83)
Zwischen Logozentrismus und Dekonstruktion. Zur Rolle des istiḥsān im System der uṣūl al-fiqh von Rike Sinder (85–105)
Textautorität und Dekanonisierung — Zeitgenössische muslimische Zugänge zum säkularen Topos Menschenwürde im Horizont einer historisch sensibilisierten Exegese des Qurʾān von Rüdiger Braun (107–119)
Das islamrechtliche Genre der themenspezifischen Rechtsliteratur Themenspezifische Rechtsliteratur als gegenwärtiges Phänomen von Noha Abdel-Hady (121–140)
The Approach to Homosexuality in Contemporary Fatāwā: Sexual Practices or Sexual Orientation? von Serena Tolino (141–158)
Die Debatte über weibliche Genitalverstümmelung in ägyptischen Fatwas des 20. Jahrhunderts von Elisabeth Trepesch (159–180)
Rechtswissenschaftliche Argumentationsstrukturen und propagandistische Rhetorik in ʿAbdullāh ʿAzzāms Rechtsgutachten „Die Verteidigung der muslimischen Gebiete ist die oberste individuelle Pflicht“ von Petra Nendwich (181–196)
How Islamic Is the West? Recent Approaches to Determining the “Islamicity” and “šarī ʿa Compliance” of Modern States* von Sarah Albrecht (197–223)
“Paralleljustiz” in Berlin’s Mḥallamī Community in View of Predominately Customary Mechanisms von Mahmoud Jaraba (225–237)
Legal Framework of Doing Business with Iran von Tannaz Jourabchi-Eisenhut (239–249)
Product Liability in the Near and Middle East. A Comparative Study of Egyptian, Qatari and Iranian Law von Nicolas Bremer (251–274)
Liability of Managers and Directors under the Law of the GCC Countries: A Comparative Study of the Liability Regimes Existing in the Gulf Cooperation Council Region Illustrated at the Example of Qatar, Saudi Arabia and the United Arab Emirates von Nicolas Bremer (275–303)
Buchbesprechungen:
Hans-Georg Ebert / Julia Heilen: Islamisches Recht. Ein Lehrbuch von Peter Scholz (305–307)
Hatem Elliesie / Thilo Marauhn (eds.): Legal Transformation in Northern Africa and South Sudan von Matthias Hartwig (309–314)
Bruno Menhofer / Dirk Otto (Hgg.): Recht nach dem Arabischen Frühling, Beiträge zum islamischen Recht IX von Katrin Seidel (315–321)
Hans-Georg Ebert (Hg.): Beiträge zum Islamischen Recht X von Aouni Shahoud Almousa (323–329)
Mahmoud Bassiouni: Menschenrechte zwischen Universalität und islamischer Legitimität von Assem Hefny (331–333)
Ghassem Ghassemi: Criminal Policy in Iran Following the Revolution of 1979 – A Comparative Analysis of Criminal Punishment and Sentencing in Iran and Germany von Silvia Tellenbach (335–337)
Tagungsberichte:
Tagungsbericht „Interdisciplinary Approaches to Legal Pluralism in Muslim Context“ (6.–7. 10. 2016), Institut für Arabistik und Islamwissenschaft und Exzellenzcluster „Religion und Politik“, Westfälische Wilhelms-Universität Münster von Ulrike Qubaja & Yvonne Prief (339–344)
Tagungsbericht Workshop „Islamisches Recht: Methoden und Kontexte“ (14. / 15. 4. 2016), Goethe-Universität Frankfurt von Hakkı Arslan (345–351)
Tagungsbericht: „Zakāt in Deutschland? Ansätze, Ideen und Perspektiven“ (21.–22. 9. 2015), Institut für Islamische Theologie (IIT), Universität Osnabrück von Souheil Thabti (353–355)
Konferenzbericht: „The Reform of Islamic Law“ (9. / 10. 10. 2015), Zentrum für Islamische Theologie (ZITh), Universität Tübingen vonDebora Müller (357–361)
Konferenzbericht: „Bioethik im Islam – Theologische, kulturelle und juristische Perspektiven“ (9.–11. 5. 2016), Institut für Islamische Theologie (IIT), Universität Osnabrück von Samet Balci (363–371)
Conference Report: 2015 Gingko Library – British Institute of Persian Studies Conference: Iran’s Constitutional Revolution of 1906 and the Narratives of the Enlightenment (14.–16. 9. 2015), British Academy, London, UK von Victor Rohm (373–383)
Call for Papers (385–388)
Impressum (389–390)
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Benslama, Fethi. "Fictions des origines en Islam." Paris 13, 1999. http://www.theses.fr/1999PA131012.
Full textAbstract:
L'objet de cette these est l'etude de l'imaginaire des origines en islam. Il s'agit d'une lecture psychanalytique des textes fondateurs de cette religion, en jonction avec ceux des autres monotheismes. Elle se propose d'etendre a l'islam, le projet de freud d'approcher les refoulements constitutifs des institutions spirituelles et de traduire leur metaphysique en metapsychologie. Partant de la crise contemporaine de l'islam, l'introduction montre comment les mouvements islamistes ont fonde leur ideologie sur << un recours delirant a l'origine >>, qui s'avere symptomatique d'une rupture impensee avec le sujet de la tradition. Prenant appui sur la notion de << fiction >>, elle en deplace l'enjeu, de la question de la verite a celle de l'impossible, vers laquelle tendront par la suite toutes lesanalyses. Au premier chapitre intitule << la repudiation originaire >>, la lecture du mythe d'abraham selon les sources bibliques et islamiques, suit et analyse l'ecriture de << la genese du pere >> entre deux figures du feminin : sarah et agar. Elle identifie le refoulement originaire de l'islam, comme etant celui de la repudiation de l'ancetre mere (agar) de sa fondation, perpetuant ainsi le geste d'abraham. Le second chapitre << destins de l'autre femme >>, met en evidence la poursuite dans la tradition, de la repression de cette figure du feminin, a travers trois grands recits : celui de l'engendrement du prophete, celui du voile, et celui qui ouvre les mille et une nuits. L'enjeu central de ces recits est la question de la jouissance feminine, et le trouble qu'elle suscite pour le narcissisme masculin, au sein de l'ordre patriarcal monotheiste. Le dernier chapitre << de lui a lui >>, soutient que la spiritualite de l'islam, a la suite des autres monotheismes, s'est constituee face aux problemes poses par le narcissisme masculin. L'etude de cette question est menee a partir des recits du meurtre fondateur, du sacrifice, de la destruction de l'enfant, de la formation de l'individualiteautour du miroir divin, et de la transmission homosexuelle a la base de la communaute.
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Cherif, Mustapha. "Islam et choix de societe." Toulouse 2, 1988. http://www.theses.fr/1988TOU20043.
Full textAbstract:
Sous le titre "islam et choix de societe, m. Mustapha cherif presente une reflexion philosophique sur les rapports du spirituel et du temporel, a partir du cas de l'islam. Les fondements de la religion musulmane (le coran), la pratique du prophete et la reflexion intellectuelle des penseurs musulmans sont interpretes pour verifier les implications du message religieux dans les relations entre les hommes et la realisation d'une societe. La these de l'auteur se resume en trois points : l'islam n'est pas une ideologie. Il ne propose en effet aucune theorie politique ou economique, meme si la revelation fixe en la matiere des points de repere. L'islam n'est donc pas une conception particuliere du monde. En second lieu, la specificite du message consiste en une presentation objective de l'homme, dans son rapport au mystere, a la nature et a autrui. La prise en compte de la complexite du reel et de sa dialectique interne, celle aussi de l'ambivalence de l'homme traduisent une approche objective des donnees. En deduction des deux points precedents, l'islam oriente la conduite de l'homme de telle maniere qu'il puisse mettre en pratique l'ideal de la religion, en essayant de reduire l'ecart entre la theorie et la pratique. Cette problematique en trois points, qui traduit une vision de l'homme, un projet pour l'homme, fait apparaitre a quel niveau l'islam situe le choix de societe. Il y a la un projet valable en tous temps et en tous lieux<br>Under the title "islam and the choice of society" m. Mustapha cherif presents a philosophical reflexion on the relations between the spiritual and the temporal, based on the case of islam. The foundations of the islamic religion (the coran), the practice of the prophet, and the intellectual reflexion of muslim thinkers, are all interpreted in order to verify the implications of the religious message in the relations between men and in the realisation of a society. The thesis of the author can be resumed in three points : first : islam is not an ideology. It does not present any political or economic theory, even if the revelation does fix some reference points in these matters. Islam is not a particular conception of the world; secondly : what is specific in the message is an objective presentation of man in this relation to the mystery, to nature, to other men. This taking into account of the complexity of reality and its internal dialectique, as also the ambivalence of man himself, manifests an objective approach to the facts. By deductions from these two points, islam guides the conduct of man in such away as to put into practice the ideal of religion by working to reduce the distance between theory and practice. This problematique in three points which expresses a vision of man, a project for man, reveals the height at which islam situates the choice of a society. This is a project which has its value in all times, and in all places
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Jarl, Tobias. "En ny bild av islam?" Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-32502.
Full textAbstract:
Denna uppsats fokuserar på hur bilden av islam och muslimer visas i läroböcker från 2001 och framåt. Syftet med uppsatsen är att se om de samhälleliga förändringarna efter attentatet mot World Trade Center 2001 har påverkat läromedlen. Undersökningen görs på läroböcker skrivna efter 2001 i ämnet religionskunskap. Läroböckerna är på gymnasienivå. Uppsatsens teoretiska utgångspunkt är Edward Saids teori om orientalism. Den används i en kvalitativ undersökning av materialet som undersöker vissa tematiska aspekter och bilderna i böckerna. Resultatet av undersökningen är att vissa delar av läroböckerna har förändrats och blivit mer nyanserade, framför allt de som rör politik och islam som en våldsbenägen religion, men andra aspekter har inte förändrats, såsom klädsel och utövandet av religionen.