Academic literature on the topic 'Muhammad Asad'
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Journal articles on the topic "Muhammad Asad"
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Rosli, Salsabila, and Firuz-Akhtar Lubis. "[Muhammad Asad: The Islamic Intellectual of 20th Century] Muhammad Asad: Intelektual Islam Abad Ke-20m." Jurnal Islam dan Masyarakat Kontemporari 22, no. 1 (June 10, 2021): 129–39. http://dx.doi.org/10.37231/jimk.2021.22.1.551.
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Abstract
Muhammad Asad, a young European Jew, converted to Islam as early as 26 years old. Since then, together with Muslims he developed spectacular Islamic thoughts. He also became the bridge between two great civilizations: Islam and the West. This study details his intellectuality as an influential European Muslim of the 20th century. This study uses content and historical analysis as research techniques in obtaining information on; the Islamic traces of Muhammad Asad, his experience of Western and Islamic interaction, as well as his exceptional thinking. This study finds that there were various contributions of Muhammad Asad in Islamic intellectual world such as shariah thought, politics, literature and tafsir. Muhammad Asad's service to Islam clearly shows that he deserves to be appointed as an Islamic intellectual figure of the 20th century.
Keywords: Muhammad Asad, Western civilization, Islamic civilization, exceptional thinking
Abstrak
Muhammad Asad seorang pemuda Eropah beragama Yahudi, memeluk Islam seawal usia 26 tahun. Sejak itu, beliau bersatu bersama umat Islam dalam membangunkan pemikiran Islam yang unggul. Beliau juga menjadi penghubung dua ketamadunan besar; Islam dan Barat. Kajian ini memperincikan keintelektualan beliau sebagai seorang Islam Eropah yang berpengaruh pada abad ke-20. Teknik analisis kandungan dan kajian pensejarahan dilaksanakan untuk memperolehi maklumat mengenai; jejak Islam Muhammad Asad, pengalaman interaksi Barat dan Islam, serta pemikiran kebitaraan Muhammad Asad. Hasil kajian mendapati terdapat pelbagai sumbangan Muhammad Asad dalam dunia intelektual Islam seperti pemikiran shariah, politik, kesusasteraan dan tafsir. Jasa Muhammad Asad terhadap Islam jelas menunjukkan bahawa beliau layak diangkat sebagai tokoh intelektual Islam abad ke-20M.
Kata kunci: Muhammad Asad, tamadun Barat, tamadun Islam, pemikiran kebitaraan
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Hofmann, Murad Wilfried. "Leopold Weiss alias Muhammad Asad." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 143–45. http://dx.doi.org/10.35632/ajis.v19i3.1934.
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It is now 10 years that Muhammad Asad, the twentieth-century's most influential European Muslim, left us. But aside from his own biographical writings-the best-seller The Road to Mecca (1954) and his 1988 interview with his old employer, the Franlifitrter (Allgemeine) 'ZeJtung- until recently there was no comprehensive biography of this illustrious man. This lacuna has now been filled -at least up to his official conversion to Islam in Berlin (1926) and Cairo (1927). This covers his quest as a student, film librettist, and journalist "from Galicia [his native Lemberg and Czernovitz] to Arabia," ending with his preparations for ha]. The author is an unassuming but enthusiastic research assistant for ethnology at Vienna's Austrian Academy of Sciences. Working like a detective and a good prosecutor (never taking a confession at face value), he has written what promises to become the definite biography of the early Leopold Weiss. His pioneering book is welcome for its set of rare (and mostly unpublished) photographs. Of these, a 1932 portrait makes the front cover hauntingly compelling by showing a Ghandi-like Asad with a shaven head and penetrating yet sensitive black eyes. Even better, it includes a three-page chronology, a complete list of his publications that tracks 45 German newspaper articles, and a three-page list of publications on Asad. And yet, despite its being so uncompromisingly academic, his text reads like a novel. It is no surprise that the author discovered that some of The Road to Mecca is elegantly fictitious and, according to Pola Hamida Asad, essen tially a "spiritual autobiography." (Did not Johann Wolfgang van Goethe entitle his Fact and Fiction?) Thus it is now established that his first wife, Elsa Schiemann (nee Sprecht) was not 15 but 22 years older than him, that her little son accompanied them on both "Oriental Journeys" (1922-23 and 1924-26), and that Zayd (their Arab companion) was a literary invention. Windhager reveals other more important facts: details about his mother's Feigenbawn family; the fate of his father, stepmother, and siblings (Dr. med. Heinrich Weiss and Dr.jur. Rachel Weiss) under Nazism, and Asad's attempts to save them from the concentration camps; his days at Vienna University, where he not only studied the history of art and philosophy but ...
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Amir, Ahmad nabil. "Pandangan Muhammad Asad tentang Shariah." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 7, no. 1 (August 24, 2019): 13–30. http://dx.doi.org/10.52431/tafaqquh.v7i1.176.
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This paper analyzed Muhammad Asad’s views on Shariah (Islamic law). This was investigated from his thoughtful and broad understanding of its principle and underlying purpose. The essential understanding of the principle of shariah was analytically discussed in his works such as This Law of Ours and Other Essays, The Principles of State and Government in Islam and in his magnum opus The Message of the Qur’an. The finding shows that Muhammad Asad’s discussion on shariah emphasized on its dynamic principle and relevance to contemporary practice and modern context of Islam. It set forth important framework towards reforming Islamic law by critically reconstructing and reprojecting its ideal in order to establish justice in implementing the law and in framing the ideal that underlie its purpose.
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Mohd, Siti Fatimah, Rahimah Embong, Hanif Md Lateh @ Junid, and Mohamad Zaidin Mat@ Mohamad. "[Characteristic and Challenges of Islamic Civilization According to Muhammad Asad Thoughts ] Karekteristik dan Cabaran Tamadun Islam Menurut Pemikiran Muhammad Asad." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (January 31, 2018): 47–56. http://dx.doi.org/10.37231/jimk.2018.16.1.246.
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Orientalism is one of the challenges for the development of the contemporary Islamic civilization whether the Muslim society in general or the Islamic preacher in particular. This becomes a challenge when some orientalists who converted to Islam with the aim of destroying Islam. These people produce writings based on Islam, but presenting the facts which are contradict to the truth in order to bring confusion among Muslims as what has been done by Snouck Hurgronje in Indonesia.However, some orientalists who converted to Islam with the conviction of Islam as the true religion. Therefore, this study focuses on Muhammad Asad (formerly known as Leopold Weiss) (1900-1992) who was a Jewish orientalist and had converted to Islam. This study has found that Muhammad Asad’s civilizational thoughts are clear about the distinguished characterisctics of Islamic civilization namely transcendent, universal, balanced and controlled. While its essential elements include Tawhid, al-Qur'an and al-Sunnah and knowledge. He also identified the main challenges facing the Islamic civilization which are clash of civilizations, Orientalist threats and the worldly (Pseudo) scholars. This study has implications on the urgent needs of civilizational dialogue and the Islamization of education. In summary, Muhammad Asad’s approarch did not reflect himself as a misleading orientalist.
Key words: Muhammad Asad, Islam at the Crossroads, Islamic Civilization, Islamic Thoughts
Orientalisme merupakan satu daripada cabaran buat perkembangan peradaban Islam kontemporari sama ada terhadap umat secara amnya dan golongan pendakwah khususnya. Hal ini dikatakan sebagai cabaran kerana terdapat sebahagian orientalis yang memeluk Islam dengan tujuan menghancurkan Islam. Golongan ini menghasilkan penulisan berlatarkan Islam, namun telah mengemukakan fakta kontradik dengan kebenaran demi mengelirukan umat Islam seperti mana yang telah dilakukan oleh Snouck Hurgronje di Indonesia. Walaupun begitu, terdapat sebahagian orientalis yang memeluk Islam berdasarkan prinsip agama Islam sebagai agama sebenar. Bertitik tolak daripada realiti tersebut, kajian ini memberi fokus terhadap Muhammad Asad (sebelum ini dikenali sebagai Leopold Weiss) (1900-1992) yang merupakan seorang orientalis Yahudi dan telah memeluk Islam. Kajian ini mendapati gagasan pemikiran Muhammad Asad adalah jelas mengenai sifat-sifat tamadun Islam iaitu transenden, universal, seimbang dan terkawal. Manakala elemen-elemen utama tamadun Islam merangkumi Tauhid, al-Qur’an dan al-Sunnah serta ilmu pengetahuan. Muhammad Asad juga mendapati cabaran utama yang harus ditempuh oleh tamadun Islam adalah serangan Orientalis, pertembungan tamadun dan ulama’ duniawi (Pseudo). Kajian ini memberi implikasi kepada keperluan dialog peradaban dan Islamisasi pendidikan. Kesimpulannya, pendekatan Muhammad Asad tidak menjadi cerminan beliau sebagai orientalis yang mengelirukan.
Kata kunci: Muhammad Asad, Islam at the Crossroads, Orientalisme, Tamadun Islam, Pemikiran Islam
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Kusnadi, Kusnadi, and Zulhilmi Zulkarnain. "MAKNA AMAR MA’RUF NAHI MUNKAR MENURUT MUHAMMAD ASAD DALAM KITAB THE MESSAGE OF THE QUR’AN." Wardah 18, no. 2 (February 12, 2018): 95. http://dx.doi.org/10.19109/wardah.v18i2.1777.
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This study purpose to understand Amar Ma'ruf Nahi Munkar according to Muhammad Asad in the book The Message of The Quran. In many Islamic literature, the study of amar ma'ruf nahi munkar has been widely practiced, both among theology, civic organizations, religious politics and literary books of commentary. One of the books that also discusses this study is The Message of The Quran, a book of translations and tafsir, written by Muhammad Asad. It is. This work is in the form of translation and interpretation. The explanations in it are in the form of footnotes and comments on translated verses as well as certain attachments related to particular themes. The compilation of this book is based on the orderliness of the letter as adopted by the majority of scholars and based on the reading of Hafs bin Sulaiman al-Asadi. At each beginning of the letter discussed, the letter periodization is first explained, the general explanation of the contents of the letter content. That Asad always interpret the word amar ma'ruf with something right. While nahi munkar with the opposite meaning something is wrong. Asad revealed to do something must be in accordance with the syariah that contained the Qur'an and sunnah. Because, to reach the best community or people is always to do something in accordance with the law or syariah that prevail in Islam.
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Safitri, Lis. "The Message of The Qur’ān Karya Muhammad Asad." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 4, no. 2 (December 16, 2019): 177–92. http://dx.doi.org/10.24090/maghza.v4i2.3349.
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This study aimed to find methodologies of translation and interpretation of The Message of the Qur`ān and the contribution of The Message of the Qur`ān to the development of the study of the Qur`ān. This study is library research with the inferential-descriptive method using historical, linguistic, and philosophical approaches. The primary data of this research is the translation and interpretation of the Qur`ān in The Message of the Qur`ān. The study shows that the type of translation of the book is tafsiriyyah translation with grouping some verses based on the small themes in the surah (munasabah). Asad interpreted the Qur`ān using the sequence of surah (tartib mushafi), with the analytical method (tahlili) and the style of adabi ijtima’i. The sources of his interpretation include the Qur`ān itself, the Hadis, the interpretation from the earlier scholars, asbab al-nuzul, sirah, dictionaries both Arabic and English, Bible, and the contemporary scientific theories. Through his work, Asad not only presented the translation with a strong linguistic study, but also enlivened the study on the Qur`ān studies, such as muhkam-mutasyabih, nasikh-mansukh, and the stories in the Qur`ān. The Message of the Qur’an has been written in the contemporary method and become one of the comprehensive English translations of the Qur`ān for Muslims today.
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Rahman, M. Taufiq. "RASIONALITAS SEBAGAI BASIS TAFSIR TEKSTUAL (Kajian atas Pemikiran Muhammad Asad)." Al-Bayan: Jurnal Studi Ilmu Al- Qur'an dan Tafsir 1, no. 1 (June 28, 2016): 63–70. http://dx.doi.org/10.15575/al-bayan.v1i1.1668.
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Melalui analisa kritis dan kajian fenomenologis, penulis dengan jelas dapat melihat konsep Asad mengenai tafsir Al-Qur’an. Diakui bahwa dalam mengidentifikasi prinsip-prinsip Islam mengenai negara dan pemerintahan, Asad hanya mendasarkannya pada teks Al-Qur’an dan Sunnah yang merupakan syariah Islam yang nyata dan abadi. Karena hal ini, ia mengeluarkan fikih dan lebih luas lagi segala sesuatu dan aktifitas yang tertinggal yang tidak dispesifikkan oleh Pembuat hukum (Allah dan Rasulnya) – baik perintah maupun larangan dalam hubungannya dengan Nash - seharusnya tidak dianggap sebagai hal yang mubah dalam pandangan syariah dan oleh karena itu menuntut ijtihad (pemikiran yang mandiri).
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Thasneem, Umer O. "Two Souls in Search of an Oasis." American Journal of Islamic Social Sciences 25, no. 2 (April 1, 2008): 1–15. http://dx.doi.org/10.35632/ajiss.v25i2.398.
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This paper studies the quest for self and identity in the works of Muhammad Asad and Kamala Das (known as Kamala Surayya after she embraced Islam) from a broadly comparative perspective. The first section discusses this theme in the context of Muhammad Asad’s epochal The Road to Mecca, and the second section focuses on the poems of Kamala Das. I explore how these two authors, belonging to two disparate geographical and cultural milieus, found refuge in Islamic monotheism from the existential crisis that haunts modern humanity.
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Thasneem, Umer O. "Two Souls in Search of an Oasis." American Journal of Islam and Society 25, no. 2 (April 1, 2008): 1–15. http://dx.doi.org/10.35632/ajis.v25i2.398.
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This paper studies the quest for self and identity in the works of Muhammad Asad and Kamala Das (known as Kamala Surayya after she embraced Islam) from a broadly comparative perspective. The first section discusses this theme in the context of Muhammad Asad’s epochal The Road to Mecca, and the second section focuses on the poems of Kamala Das. I explore how these two authors, belonging to two disparate geographical and cultural milieus, found refuge in Islamic monotheism from the existential crisis that haunts modern humanity.
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Hasso, Frances S. "“I Have Ambition”: Muhammad Ramadan's Proletarian Masculinities in Postrevolution Egyptian Cinema." International Journal of Middle East Studies 52, no. 2 (May 2020): 197–214. http://dx.doi.org/10.1017/s0020743820000033.
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AbstractThis article provides a close reading of two popular Egyptian action films, al-Almani (The German, 2012), the first blockbuster since the 25 January 2011 revolution, and Qalb al-Asad (Lion heart, 2013), both starring Muhammad Ramadan as a socially produced proletarian “thug” figure. Made for Egyptian audiences, the films privilege entertainment over aesthetics or politics. However, they express distinct messages about violence, morality, and revolution that are shaped by their moments of postrevolutionary release. They present the police state in salutary yet ambivalent terms. They offer a rupture with prerevolutionary cinema by staging the failure of proletarian masculinities and femininities that rely on middle-class respectability in relation to sex, marriage, and work. Even as each film expresses traces of revolutionary upheaval and even nostalgia, cynicism rather than hopefulness dominates, especially in al-Almani, which conveys to the middle and upper classes the specter of an ever-present threat of masculine frustration. The form and content of Qalb al-Asad, by comparison, offer the option of reconciling opposing elements—an Egyptian story line with a less repressive conclusion if one chooses a path between revolutionary resistance and accepting defeat.
Dissertations / Theses on the topic "Muhammad Asad"
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Hasan, Pipip Ahmad Rifai. "The political thought of Muhammad Asad." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0006/MQ39932.pdf.
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Anees, Asad [Verfasser], Lutz [Akademischer Betreuer] Angermann, Reza [Akademischer Betreuer] Abedi, and Muhammad Ozair [Akademischer Betreuer] Ahmad. "Time domain finite element method for linear and nonlinear models in electromagnetics and optics / Asad Anees ; Lutz Angermann, Reza Abedi, Muhammad Ozair Ahmad." Clausthal-Zellerfeld : Technische Universität Clausthal, 2020. http://d-nb.info/123136260X/34.
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Cassia, Antonella. "Saudi Arabia in the German-Speaking Imagination: Identity, Space and Representation." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/612850.
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This research aims to explore how representations of Saudi Arabia in German travel literature, pilgrimage accounts and online media have transformed the Saudi Arabian space and its place in the European imagination. German travelers, pilgrims, and expatriates enter the foreign Saudi Arabian space, and decipher it in their narratives. The diachronic analysis of several representative texts by German authors from the 18th and 19th centuries narrating their journey to what is today known as Saudi Arabia, shows that the images conveyed in their writings should be conceived in a multidimensional way beyond the lens of historical analysis, taking into account notions of gender, personal motivations, nationality and religion. Analysis of pilgrimage accounts by German converts from the 20th and 21st century reveals an unreflected representation of Western societies and German people in the Middle East. These narratives play a fundamental role in building a bridge connecting Muslim immigrants living in the diaspora with German converts. However, to quote Marcia Hermansen (1999) "even though Western Muslim narrators avoid the excesses of their Christian precursors, they are not completely free from a colonial gaze and "Orientalist" attitudes": in their narratives both the desert and the Bedouins become an imagined and fictionalized trope. In the last part of my dissertation I explore the blogosphere produced by German expatriates living in Saudi Arabia, arguing that expatriate blogs have become a space for cultural representation and othering, that share similarities with the genre of travel writing.
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Willefert, Liliane. "Le parcours spirituel de Léopold Weiss-Muhammad Asad, source de sa traduction et de son commentaire du Coran : exégèse et idéologie : lecture critique de : the Message of the Qur'ân." Strasbourg, 2009. https://publication-theses.unistra.fr/restreint/theses_doctorat/2009/WILLEFERT_Liliane_2009.pdf.
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Des articles en allemand et en alphabet gothique expriment Léopold Weiss, juif autrichien, révolté contre le sionisme et l’Occident. Cette biographie (1900-1992) dit d’abord son amour de l’Orient et du journalisme puis sa conversion mystique à l’islam. Son article Moharram, une célébration chiite, et son analyse de la danse des derviches en témoignent. Il devint Muhammad Asad. La langue arabe y contribua. Elle fut nécessaire à son engagement politique. Il voulait libérer l’Orient de l’esprit des croisades occidentales. Il participa à la création du Pakistan, un état idéologique musulman, contesté par l’Europe. Lors de son retour en Occident, la dernière partie de sa vie fut consacrée à traduire et commenter le Coran d’arabe en anglais. Sa mystique et son exégèse joueront sans doute un rôle important pour l’avenir. Mille pages d’exégèse de l’arabe à l’anglais sont la source de la seconde partie, elle vise l’unité de tous les hommes. Elles permettent au lecteur disposant de bases linguistiques suffisantes de suivre et de comprendre l’arabe du Coran, différent de la langue qui a évolué depuis la révélation. Le Coran est pour Asad une totalité cohérente et il critique les doctrines qui l’oublient. Il distingue idéologie et exégèse. En tant que sunnite, il observe des applications des ‘ibâdât (pratiques d’adoration) et des mu‘âmalât (relations humaines), rêvant que les progrès de l’exégèse changent les hommes et les sociétés. Son étude du langage va loin avec son attention aux sens originels des termes et expressions coraniques. Leurs traductions en français dans le Texte et les Documents visent à montrer leurs valeurs symboliques mais Muhammad Asad savait que la révélation était accessible aux mystiques par delà les mots. Il pensait que les principes de la religion participent à l’unité de la révélation sans contradiction avec la charte des Droits de l’homme des Nations unies. Il a dénoncé des interprétations erronées, contemporaines de relations humaines imparfaites, qui masquent la mystique du Message et son universalitéArticles in German and Gothic alphabet express Leopold Weiss, a Jewish-Austrian, revolted against Zionism and the West. This biography (1900-1992) says first a love for the Orient and journalism. The article Moharram, about a celebration Shiite, and analysis of the dance of the dervishes give clear indications of it. He became Muhammad Asad. The Arabic language took a great part in it. It was necessary for his political commitment. He defended Orient from the spirit of the Western “Crusades”. He participated in the creation of an “ideological” Muslim, Pakistan. He finally contested Iranian Khomeini Shiism. The last part of his life was spent, in Europe, to translate and comment on the Koran in Arabic into English. His Mystic and Exegesis undoubtedly play an important role in the future. The main purpose of this second part is based on a reading and translation of a thousand pages of the Message of the Qur'an. , the aim of which is to unite men. It is able to effectively assist readers with some linguistic knowledge to read the Arabic Qur'ân, also submitted in Arabic letters in the English edition. Its language is different from the idiom that has evolved. For Asad the Koran is a coherent whole and he criticizes doctrines that deny it. He knows the difference between ideology and exegesis. He is a Sunni and observes the applications of "ibadat" (adoration rituals) and "mu'âmalât" (human relationships). He expects the progress of Exegesis to promote change in men and societies. His study of language goes far with his attention to the original meaning of words and expressions of the Koran. Their translations in French in the text and documents intended to show their symbolic values but Muhammad Asad knew that the revelation was accessible to the mystical beyond words. He thought that the principles of the religion are part of the unity of revelation without contradicting the Charter of Human Rights in the United Nations. He denounces Misinterpretations arising from imperfect human relationships that obscure the mystic of the Message and its universality
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Riaz, Muhammad Assad [Verfasser]. "Activation of AMP-activated kinase at reperfusion protects the endothelial barrier against reperfusion-induced failure / Muhammad Assad Riaz." Gießen : Universitätsbibliothek, 2012. http://d-nb.info/1069065315/34.
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Cassim, Munira. "Perspectives of Qur'ánic commentators with specific reference to Prophet Músá [P.B.U.H]." Diss., 2004. http://hdl.handle.net/10500/2002.
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Chapter One contains a lengthy discussion of tafsír, outlining its meaning, its need to the present study and the different forms in which it exists, whilst at the same time clarifying its obscurities and commending it as an indispensable science.
Chapter Two offers a concise overview of five Qur'ánic commentators selected for this particular study. This assessment is based on the eras from which they emerged which has a definite bearing on their commentaries.
Chapter Three is a résumé of my subject's biography adopted primarily from Qur'ánic sources. As a frequently mentioned prophet in the Qur'án the story of Músá [p.b.u.h] is drawn from various chapters highlighting substantial aspects of his life.
Chapter Four concentrates on two frequently mentioned events in the life of prophet Músá [ p.b.u.h], namely, his call to prophethood and the proclamation to the pharaoh and his people.
Chapter Five concludes this work by presenting an overview of the perspectives of the different commentators.Religious Studies and Arabic
M.A.
Books on the topic "Muhammad Asad"
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Leopold Weiss alias Muhammad Asad: Von Galizien nach Arabien 1900-1927. Wien: Böhlau, 2002.
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T, M. Sabit A. Dakwah moderasi aregurutta K.H. Muhammad As'ad al-Bugisi. Sengkang: Lampena Intimedia, 2015.
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Kaptein, N. J. G. Perayaan hari lahir Nabi Muhammad SAW: Asal usul dan penyebaran awalnya : sejarah di Magrib dan Spanyol Muslim sampai abad ke-10/ke-16. Jakarta: INIS, 1994.
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Ikrām, Cug̲h̲tāʼī Muḥammad, ed. Muhammad Asad: Europe's gift to Islam. Lahore: The Truth Society, 2006.
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Ikrām, Cug̲h̲tāʼī Muḥammad, ed. Muhammad Asad: Europe's gift to Islam. Lahore: The Truth Society, 2006.
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Windhager, Günther. Leopold Weiss alias Muhammad Asad. Von Galizien nach Arabien 1900 - 1927. Böhlau Wien, 2002.
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Shahidi, Muzaffar. Mardi bara-yi tamam-i fusul: Asad Allah Alam va saltanat-i Muhammad Riza Shah Pahlavi. Muassasah-i Mutalaat va Pizhuhishha-yi Siyasi, 2000.
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Mohamed Naim, Asmadi. Maqasid syariah dan pemikiran pengurusan Islam. UUM Press, 2003. http://dx.doi.org/10.32890/9832479274.
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Maqasid Syariah atau matlamat akhir syariat Islam merupakan satu tajuk utama dalam perbahasan usul al-Fiqh. Topik ini telah menjadi satu tajuk yang amat dititikberatkandalam perbahasan sarjana Islam kontemporari. Melalui pengkajiannya, perkara yang tersirat dalam ajaran Islam diungkai untuk membolehkannya menjadi asas kepadapenetapan sesuatu hukum bergantung kepada pemahamannya.Buku ini membahaskan dan membincangkan topik maqasid tersebut melalui penumpuan terhadap buku-buku umpamanya seperti al-Muwafaqat fi usul al-Syariah oleh Imam al-Syatibi, buku al-Maqasid al-Syariyyah oleh Muhammad al-Tahir dan buku-buku sarjana Islam kontemporari yang menjadikan tajuk maqasid sebagai kajian dan huraian bagi memastikan pemahaman menyeluruh terhadap topik ini.
Book chapters on the topic "Muhammad Asad"
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Salama, Mohammad. "The Untranslatability of the Qurʾānic City." In The City in Arabic Literature, 1–18. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474406529.003.0001.
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Many 20th-century translators of the Qurʾān, including Marmaduke Pickthall (1930), Yusuf Ali (1934), and Muhammad Asad (1980) use words like “city” and “village” in translating terms like “balad” (68:1), “qarya” and “madīna” (27: 34,48).The chapter addresses to what extent the English equivalents are indeed equivalent to or commensurate with the originary and classical understandings of such term. The main aim of this chapter, however, is not to pinpoint morphological anachronisms or locate the erroneous categorizations of equivalence theory in translation, but rather to investigate the complex imbrications and contextual nuances of the so-called “city” in the Qurʾān.
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Kigar, Sam. "Far Too Close: Religion and Reality in the Work of Erich Auerbach and Muhammad Asad." In All Religion Is Inter-Religion. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350062245.ch-012.
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Hiro, Dilip. "The Arab Spring—Reversed by a Saudi-Backed Counterrevolution." In Cold War in the Islamic World, 241–74. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190944650.003.0012.
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Saudi King Abdullah played a central role in rolling back non-violent, popular movement for democracy and human rights that occurred in early 2011 in Tunisia, Egypt, Bahrain and Yemen. The election of Muhammad Morsi, a Muslim Brotherhood leader, as president in Egypt’s first free and fair election in June 2012, went down badly in Riyadh. It welcomed the military coup against Morsi in July 2013. Abdullah helped to put together a package of $12 billion to shore up the military regime in Cairo. Iran described the popular demonstrations in Tunisia, Egypt and Bahrain as Islamic Awakening, and welcomed Morsi’s victory. But it failed to pin that label on the peaceful protests in Syria under President Bashar Assad, affiliated to the Alawi sub-sect in Shia Islam. In 2013 the Syrian civil war acquired an international dimension when the Assad regime used chemical weapons – described as a red line by US President Barack Obama. His failure to punish Assad for crossing this red line disappointed Abdullah. He ignored the fact that Obama-led tightening of economic sanctions against Iran by the US and the European Union were making Iran’s moderate President Hassan Rouhani amenable to a compromise on the nuclear issue.