Relevant bibliographies by topics / Muhammad, prophet, -632

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

Academic literature on the topic 'Muhammad, prophet, -632'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Muhammad, prophet, -632"

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Muquita, Namira Risqi Putri, and Muhammad Irsyad Abiyusfi Ghafari. "Civil Society Principles of Prophetic Era (622-632 AD): A Solution for Creating Harmonious Society in Indonesia." Millati: Journal of Islamic Studies and Humanities 6, no. 1 (2021): 109–28. http://dx.doi.org/10.18326/mlt.v6i1.5417.

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In the 13th years of prophecy, Prophet Muhammad PBUH along with 75 followers of him went to Yastrib, later turned to Medina City. The people of Yastrib who yearned for wise leader than asked Prophet Muhammad SAW to became their leader. Later, Prophet Muhammad PBUH established The Medina Charter which became the legal foundation for the governance in Yastrib. The Medina Charter confirmed the principles of the community such as tolerance, brotherhood, amr ma’ruf nahi munkar, equality, discussion, justice and balance. These principles became basic foundation in term of government and social affai
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Munjin, Shidqy. "WOMEN'S ACTIVITIES IN THE LIFE OF MUHAMMAD (570-632 AD)." International Journal of Islamic Khazanah 9, no. 2 (2020): 41–47. http://dx.doi.org/10.15575/ijik.v9i2.9020.

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The main problem in this study is to uncover three problems related to women in the time of Muhammad. First, regarding the position of women during the time of Muhammad. Second, concerning the extent of women's involvement in various activities during the time of Muhammad, both in the period before and after it. Third, what problems were faced by women at that time and how they affected their activities. This research is based on the library research of the earliest classic books in the UIN SGD Bandung Library and the al-Musaddadiyyah Garut Foundation Library, such as Ibn Ishaq, Ibn Hisham, al
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Handayani, Novita Nurlaeli. "KAJIAN HISTORIS TERHADAP WABAH PADA MASA NABI MUHAMMAD SAW (571-632 M)." JSI: Jurnal Sejarah Islam 1, no. 1 (2022): 41–62. http://dx.doi.org/10.24090/jsij.v1i1.6520.

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At the time of the Prophet Muhammad SAW has experienced various kinds of challenges, one of which is a plague. The emergence of the Plague made the impact of transmission very fast and deadly. However, Prophet Muhammad SAW was able to minimize the transmission of the plague by providing a policy. This study uses the "Challenge and Response" theory proposed by Arnold J. ToynBee. While the method used is a historical research method. The results from this study are plague that occurred during the time of the Prophet Muhammad in the period 571-632 AD, namely smallpox plague, fever plague and kust
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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 3, no. 4 (2017): 81. http://dx.doi.org/10.26417/ejis.v3i4.p81-85.

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Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily
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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 9, no. 1 (2017): 81. http://dx.doi.org/10.26417/ejis.v9i1.p81-85.

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Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily
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Al-Olaqi, Fahd Mohammed Taleb. "The 'Idol' of Prophet Muhammad in Greene’s Alphonsus." Journal of English Language and Literature 6, no. 2 (2016): 444–54. http://dx.doi.org/10.17722/jell.v6i2.300.

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The image of Prophet Muhammad (570-632) is entirely inaccurate in Early Modern Drama. A ridiculous form of the name of the Prophet, 'Mahomet', was an artifact of abuse, distortion and misrepresentation placed at the focus of Western prejudgment of Islam. It is worth exploring the way myth works in relation to Greene’s Alphonsus, in order to understand better Renaissance views of Prophet Muhammad. His only prejudice seems to be against Prophet Muhammad in representing his image in a speaking brazen head. The Mediaeval tradition maintained its dislike of the Prophet himself as a dreadful deity w
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Farooq, Mohammad Omar. "The Farewell Sermon of Prophet Muhammad: An Analytical Review." ICR Journal 9, no. 3 (2018): 322–42. http://dx.doi.org/10.52282/icr.v9i3.103.

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Historically, the Farewell Sermon (khutbah al-wida) of the Prophet Muhammad (pbuh)1 has occupied an important place in Islam. The sermon was delivered during the Farewell Hajj (pilgrimage), on 9 Dhu al-Hijja 10AH (6 March 632), at Mount Arafat. The sermon consisted of summarised exhortations reflecting some of the core teachings of the Quran and Sunnah. There are multiple versions of the sermon, with no single consolidated source being in existence. The sermon therefore seems to have been weaved from multiple sources over time. This brief essay examines the substance of the Farewell Sermon bas
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Lachgar, Adil. "Qur’an Translation." International Journal of Translation and Interpretation Studies 3, no. 4 (2023): 01–04. http://dx.doi.org/10.32996/ijtis.2023.3.4.1.

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The Holy Qur’an is the Holy Book of Islam and the most important of the three sources of authority which underpin Muslim religious life, the other two being the revelation by the Prophet Muhammad (peace be upon him) during his life (hadith, ‘sayings’) and the Prophet’s own practice (Sunna, ‘tradition’). The importance attached to the Qur’an stems from the belief that it contains, verbatim, the Word of God, as revealed piecemeal to the Prophet Muhammad (peace be upon him) by Angel Gabriel between 610 and 632 AD. It is therefore considered inimitable, and this has important implications for the
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Al Shuwaier, Mohammed Abdullah. "The Commercial Crisis in Makkah after the Prophet’s Hijra." Darah Journal of Arabian Peninsula Studies 1, no. 1 (2023): 18–47. http://dx.doi.org/10.1163/29501768-2023xx04.

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Abstract This article examines the economic effects of the Hijra of the Prophet Muhammad (pbuh) on the economy of Makkah until the conquest of Makkah in year ah 8/630 ce. Attention is given to the importance of commercial life in Makkan society from the fifth century ce, emphasizing the two mercantile journeys of the Makkan Quraysh to the north and the south, as well as the īlāf pacts between the Quraysh and the tribes whose lands their merchant caravans passed through. The important roles played by the tribes in facilitating Makkah commerce was studied, and examples are given of prominent Mak
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Umar, Hendra, and Indo Santalia. "Islamic Thought in the Era of Khulafa al-Rasyidin: A Literature Review." Open Access Indonesia Journal of Social Sciences 5, no. 4 (2022): 793–98. http://dx.doi.org/10.37275/oaijss.v5i4.124.

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In the periodization of the history of Islamic thought, the era of the Companions is categorized as the era of Khulafā al-Rāsyidīn, which lasted approximately 30 years, namely since the death of the Prophet Muhammad and the appointment of Abū Bakr al-Ṣiddiq ra. as caliph (11 H/632 AD) until the death of Caliph Alī bin Abī Ṭālib ra. (41 H/661 AD). Even after that time, there were still many friends who were still alive, the period after that was categorized as the era of the Islamic empire led by various dynasties. The division of the period of Islamic thought certainly uses a political approac
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Dissertations / Theses on the topic "Muhammad, prophet, -632"

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Wardah, Majdy Mohsen. "The call of the last prophet from birth to death." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683270.

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Tahir, Karwan. "Kränkande eller Yttrandefrihet : Nio länders medierapportering av Nerikes Allehandas "Muhammedteckning"." Thesis, Örebro University, Department of Humanities, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-6302.

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<p> </p><p> </p><p> </p><p><p><p>About two years after publishing so called Muhammad cartoons in Denmark, the Swedish regional newspaper</p><p><em>Nerikes Allehanda </em>in Orebro published an editorial on self-censorship. A drawing of Prophet Muhammad as a Roundabout dog, drawn by <em>Lars Vilks</em>, was illustrating the article. Publishing of Muhammad drawing was followed by reactions both in Sweden and in some other countries especially in the muslim world. There are many differences and similarities between the publishing in Denmark and Sweden. There are differences and similarities betwe
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Kholis, Nur. "The potential for the prophet Muhammad's teaching of love to improve the culture of leadership in Indonesian Islamic schools /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79782.

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The primary purpose of this thesis is to offer an approach to building a culture of leadership based on the Prophet Muhammad's teaching of love in Islamic schools. Since people are strongly motivated by values they deeply adhere to, the paradigms used as rationale for this study embody views of leaders as motivators and values transformation as their main task. The thesis holds the view that the Prophet Muhammad's teaching of love needs to be cultivated in an Islamic school community. The thesis presents discussion on transrational values as the contributing factor to this view, and the
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Barthis, Samuel Darryl. "Muhammad : prophet of God." Diss., 2003. http://hdl.handle.net/10500/841.

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This dissertation seeks to capture Muhammad's emergence as Prophet. It starts from the premise that he located himself as a Prophet within a fraternity of prophethood. More specifically he has seen his work as a continuation of the Biblical prophetic tradition. However he has stressed his election as correcting what has been altered in this Biblical tradition. Muhammad: A prophet of God argues that he has as prophet the same defining elements as Biblical prophets; as result we must not criticise him unnecessarily, that is, for the sake of fitting him into our categories. Muhammad must be seen
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LINDEKILDE, Lasse E. "Contested caricatures : dynamics of muslims claims-making during the Muhammad caricatures controversy." Doctoral thesis, 2008. http://hdl.handle.net/1814/10460.

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Defence date: 12 December 2008<br>Examining Board: Prof. Virginie Guiraudon (EUI/CNRS) Prof. Werner Schiffauer (Universität Viadrina Frankfurt/Oder) Prof. Adrian Favell (UCLA) Prof. Donatella della Porta (EUI – supervisor)<br>PDF of thesis uploaded from the Library digital archive of EUI PhD theses<br>The publication of the twelve Muhammad caricatures in a Danish newspaper in September 2005 led to the first large scale mobilisation and prolonged intervention in the public debate by Muslims in Denmark. This dissertation provides a description and analysis of the dynamics, characteristics and tr
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Ismail, Nadia. "Women and political participation : a partial translation of ‘Abd al-Ḥalīm Muhammad Abū Shaqqah’s Taḥrīr al-Mar’ah fī ‘Aṣr al-Risālah (The liberation of women in the prophetic period), with a contextual introduction to the author and his work." Diss., 2016. http://hdl.handle.net/10500/22256.

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This thesis is a translation of a chapter that examines the role of Muslim women in politics during the early Islamic period and their engagement with religious and political discourses. This subject raises a combination of provocative challenges for Islamic discourse as Muslim women have had a complex relationship with their religious tradition dating back to the very inception of Islam. Despite Qur’ānic injunctions and Prophetic affirmations of the egalitarian status of Muslim women, social inequality and injustice directed at women remains a persistent problem in Muslim society.
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Books on the topic "Muhammad, prophet, -632"

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Malik, Ghulam. Muhammad: An Islamic perspective. University Press of America, 1996.

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Rodinson, Maxime. Muhammad: Prophet of Islam. Taurus Parke, 1996.

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Rodinson, Maxime. Muhammad: Prophet of Islam. I.B. Tauris, 2002.

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Kaya, Rahime. Prophet Muhammad: The seal of all prophets. Tughra Books, 2013.

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Yüce, Enis. Companions of the Prophet. Tughra Books, 2011.

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Bagot, Glubb John. The life and times of Muhammad. Vestal Press, 1998.

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Bagot, Glubb John. The life and times of Muhammad. Scarborough House Publishers, 1991.

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Andræ, Tor. Mohammed : the man and his faith. Ayer Co. Publishers, 1986.

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Bashier, Zakaria. Life of the Prophet in Makkah: The Makkan crucible. Islamic Foundation, 2002.

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Erdoğan, Mustafa. Prophet Muhammad: The beloved messenger of Allah. Tughra Books, 2013.

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Book chapters on the topic "Muhammad, prophet, -632"

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El-Ali, Leena. "Hadith Corpus." In Sustainable Development Goals Series. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_2.

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AbstractThe traditional collections of hadith we have inherited were begun and completed roughly 200 and 300 years after the Prophet’s death, respectively. There was a vast amount of information to wade through—literally hundreds of thousands of reports. The compilers’ focus was on authenticating a report’s chain of transmission, not on assessing or validating its content. Many hadiths were included that the compilers openly acknowledged were unreliable, usually labelling them as such on a descriptive scale involving terms such as “weak” or “acceptable but unusual”. By contrast, the verses of the Qur’an were being memorised and written down on parchments as they were being revealed over the course of the 23 years of revelation, i.e. during Muhammad’s lifetime, and were compiled into a single volume just two years after his death in the year 632.
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Bowering, Gerhard. "Muhammad." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0010.

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This chapter deals with the life and career of Muhammad. In Muslim belief, the religion of Islam is based on divine revelation and represents a divinely willed and established institution. In the perspective of history, the origins of Islam can be traced back to the prophetic career of Muhammad, its historical founder in the first third of the seventh century. Born around 570 in Mecca, a town in a rocky valley of the Hijaz—the northwestern quarter of the Arabian Peninsula—Muhammad began his prophetic proclamations circa 610. He appeared not as a mystic or visionary but as a prophet with the mission to convert the Quraysh, his fellow Arab tribesmen who had settled there. The discussions cover Muhammad's life from ca. 570 to 610; Muhammad's career in Mecca from ca. 610 to 622 and in Medina from 622 to 632; and Muhammad as a political leader.
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Bowering, Gerhard. "Qur’an." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0012.

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This chapter discusses the historical origin and development, religious scholarship, political elements, and legacy of the Qur'an. The Qur'an, the holy book of Islam, is the most recent of the major sacred scriptures to have appeared in human history. It includes the prophetic proclamations of Muhammad (570–632) in Arabic, collected after his death in definitive written form and meticulously transmitted through the centuries. More than a billion Muslims around the globe consider the Qur'an to be the eternal word of God, who “sent down” the scripture as his final divine revelation and commissioned Muhammad to be the last prophet to proclaim his divine will for all of humanity to follow.
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Lewis, Bernard. "The Shi’a." In From Babel to Dragomans. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195173369.003.0031.

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Abstract The anger of the Shi’ ite Muslims, of which so much has been heard of late, has a long history, going back to the beginnings of Islam and rooted in the very nature of Muslim religion and government. When the Prophet Muhammad died in the year ad 632, he had founded a new religion. In doing this, he had also created a community, of which he was the leader and guide, and established a state, of which he was sovereign. He had begun his preaching in his birthplace, the oasis city of Mecca, and had won a number of disciples among its people. But the ruling oligarchy of Mecca rejected his message, and in 622 the Prophet and his disciples felt obliged, under growing pressure, to leave their homes and move to another oasis town, henceforth known as Medina.
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Kadi, Wadad, and Aram A. Shahin. "Caliphate." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0003.

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This chapter discusses the political, historical, and institutional aspects of the caliphate. The term “caliphate” is most commonly restricted to five periods or dynasties: the Rightly Guided Caliphate (632–61), the Umayyad caliphate (661–750), the Abbasid caliphate (750–1258 and 1261–1517), the Fatimid caliphate (909–1171), and the Umayyad caliphate of Córdoba (928–1031). Throughout the centuries, however, various other rulers have made claims to the caliphate or adopted the caliphal titulature—that is, one or more titles usually associated with caliphs. The first four successors of the Prophet Muhammad are usually called the Rightly Guided Caliphs. But those Muslims who do not accept the legitimacy of some of these rulers refrain from applying this expression to them.
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Bowering, Gerhard. "Introduction." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0001.

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This introductory chapter begins with a historical perspective of the Islamic world. Islam has grown consistently throughout history, expanding into new neighboring territories without ever retreating (except on the margins, as in Sicily and Spain, where it was expelled by force). It began in the seventh century as a small community in Mecca and Medina in the Arabian Peninsula, led by its messenger the Prophet Muhammad (d. 632), who was eventually to unite all the Arab tribes under the banner of Islam. Within the first two centuries of its existence, Islam came into global prominence through its conquests of the Middle East, North Africa, the Iberian Peninsula, the Iranian lands, Central Asia, and the Indus valley. In 2014, the year 1435 of the Muslim calendar, the Islamic world was estimated to account for a population of approximately a billion and a half, representing about one-fifth of humanity. The remainder of the chapter discusses the evolution of Islamic political thought; foundations of Islamic political thought; and Islamic political thought in the early Middle Ages (750–1055), high Middle Ages (1055–1258), late Middle Ages (1258–1500), early modern period (1500–1800), and later modern period (from 1800 to the present).
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Neil, Bronwen. "In the Footsteps of the Prophets." In Dreams and Divination from Byzantium to Baghdad, 400-1000 CE. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0007.

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This chapter traces the evidence for appropriation of Jewish and Christian traditions by Muhammad and his early followers, the companions. It studies the portrayal of prophetic dreamers by Byzantine and early Islamic history writers, who sought to trace a providential hand at work in human affairs. This chapter focuses on the place of dreams in the stories of the long period of conflict between Byzantium and the followers of the Prophet from 622 to 1000 CE. It reads the Qur’an as a series of prophetic messages developed in an apocalyptic context where the end of the world was thought to be imminent. The military successes of Muhammad’s followers meant a greater presence of apocalypticism in Byzantine chronicles also. It shows that women played an important role in both the Byzantine and Islamic narratives of their victories and defeats, both as dreamers and interpreters of dreams for the males in their families. In contrast to dreambooks, sayings of the sages, and hagiography, the historiographical texts of this period contain no dreams of demonic origin, and thus no deception in dreams. Only dreams which proved ‘true’ are considered worthy of relating in such histories. Prophecies containing dreams which were invented after the event (vaticinia ex eventu) are a feature shared by the Byzantine and Islamic traditions.
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Gabbay, Alyssa. "Heiress to the Prophet: Fatima’s Khuṭba as an Early Case of Female Religious Authority in Islam." In Female Religious Authority in Shi'i Islam. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474426602.003.0004.

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The chapter discusses Fatima’s khuṭba or oration, a manifesto of protest against the historical injustice inflicted on her and her descendants by the Caliph Abu Bakr (632–634) when he decided not to grant her the right to inherit the oasis of Fadak from her father’s – the Prophet Muhammad’s – property. The text is likely apocryphal but nevertheless old, being attributed to the eighth-century historian Abu Mikhnaf (d. 773–774) and also preserved in the ninth-century anthology Balāghāt al-nisāʾ by Ibn Abi Tahir Tayfur (d. 893). The text portrays Fatima not only as a staunch defender of the rights of the ahl al-bayt but also as an astute interpreter of Islamic scripture and law. It is indeed on the basis of this text that Fatima has been held up as a model of female religious authority in subsequent Shiʿi tradition.
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Beckwith, Christopher I. "Islamization in Classical Arabic Central Asia." In Warriors of the Cloisters. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691155319.003.0005.

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This chapter examines Islamization in Classical Arabic Central Asia. The Arab Empire founded by the prophet Muhammad expanded rapidly, defeating the Byzantine Empire and capturing Syria (637) and Egypt (640). At the same time, the Arabs defeated the Sasanid Persian Empire (637) and raced across Persia into Central Asia. Within a very short time, early Arab Islamic culture came into direct, intimate contact with several major civilized areas, including the Graeco-Roman-influenced cultures of the Levant and North Africa, Persian culture, and the Buddhist cultures of Central Asia. From them the Muslims adopted various cultural elements. This chapter considers when, where, and how the Muslims acquired the recursive argument method and the Islamic college or madrasa. It shows that the recursive argument method is used in Arabic works by the Central Asian scientist and philosopher Avicenna.
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Conference papers on the topic "Muhammad, prophet, -632"

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Buklanov, A. D. "Islamic political leadership ideology in the context of the socio-economic structure of the caliphate." In IV Международный научный форум "Наследие". SB RAS, 2023. http://dx.doi.org/10.25205/978-5-6049863-7-0-59-65.

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The article analyzes Islamic political leadership in the context of the structure of the Arab Caliphate during the rule of Prophet Muhammad and the Rightly Guided Caliphs (632-661 AD). The study is based on the works of influential Islamic figures from both the past and present periods, including the Russian translation of the work “Kitab al-Kharaj” by the Hanafi jurist Abu Yusuf Ya’qub ibn Ibrahim al-Kufi, “Kitab al-Tawhid” (The Book on Monotheism) by Muhammad ibn Abd al-Wahhab, as well as the works of other Islamic thinkers.
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