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Books on the topic 'Research (Islamic law)'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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1

Bisri, Hasan. Pilar-pilar penelitian hukum Islam dan pranata sosial. Bandung: Lembaga Penelitian, IAIN Sunan Gunung Djati, 2001.

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2

Bisri, Hasan. Pilar-pilar penelitian hukum Islam dan pranata sosial. Jakarta: Divisi Buku Perguruan Tinggi, RajaGrafindo Persada, 2004.

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3

Bisri, Hasan. Pilar-pilar penelitian hukum Islam dan pranata sosial. Bandung: Lembaga Penelitian, IAIN Sunan Gunung Djati, 2000.

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4

Aḥkām al-khalāyā al-jidhʻīyah: Dirāsah fiqhīyah. al-Riyāḍ: Dār Kunūz Ishbīlīyā, 2011.

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5

ʻAbd al-Wahhāb Ibrāhīm Abū Sulaymān. Kitābat al-baḥth al-ʻilmī wa-maṣādir al-dirāsāt al-Qurʾānīyah wa-al-Sunnah al-Nabawīyah wa-al-ʻaqīdah al-Islāmīyah. Jiddah: Dār al-Shurūq, 1995.

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6

Muḥammadu, Qāz̤ī Yāru. Sindhī men fiqahī taḥqīqa jo irtiqāʼ. Ḥaidarābād [Pakistan]: Sindhī B̤olīʼa jo bā-Ik̲h̲tiyār Idāro, 1992.

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7

ʻAbd al-Wahhāb Ibrāhīm Abū Sulaymān. Kitābat al-baḥth al-ʻilmī wa-maṣādir al-dirāsāt al-fiqhīyah. Jiddah: Dār al-Shurūq, 1993.

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8

Kitābat al-baḥth al-ʻilmī wa-maṣādir al-dirāsāt al-fiqhīyah. Jiddah: Dār al-Shurūq, 1993.

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9

ʻAlwānī, Ṭāhā Jābir Fayyāḍ. Uṣūl al fiqh al Islāmī: Source methodology in Islamic jurisprudence : methodology for research and knowledge. Herndon, Va. USA: International Institute of Islamic Thought, 1990.

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10

editor, Asʻadī Sayyidah Nigār, and Bunyād-i. Ḥuqūqī-i. Mīzān, eds. Ḥuqūq-i zan: Pizhūhishī taṭbīqī darbārah-ʼi ḥuqūq-i zan = Woman rights : compar'ative research on woman rights. Tihrān: Nashr-i Mīzān, 2012.

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11

Jahangir, Asma. The Hudood ordinances: A divine sanction? : a research study of the Hudood ordinances and their effect on the disadvantaged sections of Pakistan society. Lahore: Rhotas Books, 1990.

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12

ʻAbd al-Wahhāb Ibrāhīm Abū Sulaymān. Manhaj al-baḥth fī al-fiqh al-Islāmī: Khaṣāʾiṣuhu wa-naqāʾiṣuh. Makkah al-Mukarramah, al-Saʻūdīyah: al-Maktabah al-Makkīyah, 1996.

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13

British Columbia. Ministry of Forests. FRDA II program 3.0 - research: B.C. Ministry of Forests highlights and accomplishments. [Victoria, B.C.]: The Ministry, 1996.

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14

Ghuddah, ʻAbd al-Sattār Abū. Researches on Islamic transacions [sic] and banking modes. Al-Manamah, Bahrain: Albaraka banking group, 2009.

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15

Brioni, Simone, and Shirin Ramzanali Fazel. Scrivere di Islam. Venice: Edizioni Ca' Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-411-0.

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Scrivere di Islam. Raccontare la diaspora (Writing About Islam. Narrating a Diaspora) is a meditation on our multireligious, multicultural, and multilingual reality. It is the result of a personal and collaborative exploration of the necessity to rethink national culture and identity in a more diverse, inclusive, and anti-racist way. The central part of this volume – both symbolically and physically – includes Shirin Ramzanali Fazel’s reflections on the discrimination of Muslims, and especially Muslim women, in Italy and the UK. Looking at school textbooks, newspapers, TV programs, and sharing her own personal experience, this section invites us to change the way Muslim immigrants are narrated in scholarly research and news reports. Most importantly, this section urges us to consider minorities not just as ‘topics’ of cultural analysis, but as audiences and cultural agents. Following Shirin’s invitation to question prevailing modes of representations of immigrants, the volume continues with a dialogue between the co-authors and discusses how collaboration can be a way to avoid reproducing a ‘colonial model’ of knowledge production, in which the white male scholar takes as object of analysis the work of an African female writer. The last chapter also asserts that immigration literature cannot be approached with the same expectations and questions readers would have when reading ‘canonised’ texts. A new critical terminology is needed in order to understand the innovative linguistic choices and narrative forms that immigrant writers have invented in order to describe a reality that has lacked representation or which has frequently been misrepresented, especially in the discourse around the contemporary Muslim diaspora.
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16

Salaymeh, Lena. Historical Research On Islamic Law. Edited by Markus D. Dubber and Christopher Tomlins. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198794356.013.39.

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This chapter provides a partial sketch of recent Islamic legal historiography in the West, with modest suggestions for future research. It suggests that historical research on Islamic law is a burgeoning field facing many of the political and normative challenges of scholarship in Islamic studies more generally. It would behove this field to confront these challenges more directly both by acknowledging them and by recognizing how they influence the contemporary writing of historiography. In turn, it is important to resist allowing contemporary politics to dictate the borders and content of historical research on Islamic law. With a wide array of sources and questions that have not yet been investigated thoroughly, historical research on Islamic law is a field that will continue to grow and to transform in unpredictable ways.
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17

Ashgate Research Companion to Islamic Law. Taylor & Francis Group, 2014.

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18

Bearman, Peri. The Ashgate Research Companion to Islamic Law. Routledge, 2016. http://dx.doi.org/10.4324/9781315613093.

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19

Islam i pravo: Spravochnye materialy. Moskva: Rossiĭskiĭ universitet druzhby narodov (RUDN), 2004.

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20

Emon, Anver M., and Rumee Ahmed, eds. The Oxford Handbook of Islamic Law. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199679010.001.0001.

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The Oxford Handbook of Islamic Law offers a historiographic window into the scholarly treatment of a wide range of topics in the field of Islamic legal studies. Each essay, authored by an expert in the field, situates its subject in relation to historical academic scholarship. The historiographic feature of the volume is deliberate. It aims to assist readers—graduate students, scholars, and others—to appreciate the contested nature of key concepts and topics in Islamic law without taking any particular account for granted. The essays both describe and reflect on scholarly debates, and gesture to future areas of fruitful research.
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21

Islamic Research and Training Institute. and Royal Academy for Islamic Civilization Research., eds. Investment strategy in Islamic banking: Applications, issues and problems : Amman, 20-25 Shawwal 1407 A.H./16-21 June 1987 A.D. : research papers and proceedings : workshop jointly held with the Islamic Research and Training Institute, Islamic Development Bank-Jeddah, Saudi Arabia. Amman: The Bank, 1992.

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22

Azid, Toseef, Ali Abdullah Alnodel, and Muhammad Azeem Qureshi. Research in Corporate and Shari'ah Governance in the Muslim World: Theory and Practice. Emerald Publishing Limited, 2019.

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23

Azid, Toseef, Ali Abdullah Alnodel, and Muhammad Azeem Qureshi. Research in Corporate and Shari'ah Governance in the Muslim World: Theory and Practice. Emerald Publishing Limited, 2019.

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24

Urquízar-Herrera, Antonio. The Foundations of an Antiquarian Literature for Islamic Architecture. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198797456.003.0006.

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Chapter 5 explores the codification of antiquarian writing in Spain in its original form as expressed by Ambrosio de Morales in Las Antigüedades de las ciudades de España (1575), and particularly it considers the consequences of the inclusion of Córdoba Mosque and Madinat al-Zahra in this commentary. The terms of the description and Morales’ use of antiquarian tools are analyzed. In addition, the chapter deals with the interesting methodological debate Morales’ writings gave rise (Pedro Díaz de Ribas, Gregorio López Madera, Alonso Morgado, among others) to around the use of antiquarian tools in formal historical research of Islamic monuments: literary sources, epigraphy, and archaeological analyses of the materials and building techniques (stones, bricks, and mortar). Finally, the chapter deals with the conflictive relationship between the narratives on the Islamic antiquities of Spain, the antiquarian vocabulary and the classical canon.
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25

Rivetti, Paola, and Shirin Saeidi. What Is So Special about Field Research in Iran? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190882969.003.0003.

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Chapter 3 looks at the Islamic Republic of Iran and argues that while religion, laws, and customs impact the ability of researchers to conduct field research to a certain extent, the state’s authoritarian intervention plays a far greater role in limiting researchers’ freedom of inquiry. The chapter offers advice on how to deal with the limitations on research imposed by the authoritarian state. The chapter is based on the experiences of an Iranian American scholar, and an Italian professor based in Dublin. Examining this topic from the perspective of two female researchers with different backgrounds sheds light on the importance of religion and gender to fieldwork in Iran.
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26

Larasati, Diyah. Crossing the Seas of Southeast Asia. Edited by Anthony Shay and Barbara Sellers-Young. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199754281.013.012.

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This chapter rearticulates the study of female citizenship and the transmission of dance among the Islamic communities of the Sama and Bajau of Southeast Asia. The research examines how indigenous people’s aesthetic practices have been shared, distributed, and passed down through internal genealogical alliances, as well as through transmission in public, internationalized space. The traditional, genealogical transmission of these practices has been disrupted and challenged by post-9/11 antiterrorism laws, which affect border crossings. Examining regulation and its consequences for society by examining the body, its geopolitical mapping, and its interconnected cultural policies among the Sama and Bajau, this research also contributes to the mapping and theorization of diaspora, the politics of memory, and “the performance of culture” to understand how the aesthetic of dance is transmitted and protected as cultural knowledge, as well as its mobility across and through the fluid borders formed by the state’s law in Southeast Asia.
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27

Smeulers, Alette, Maartje Weerdesteijn, and Barbora Holá, eds. Perpetrators of International Crimes. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198829997.001.0001.

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Scholars from different disciplinary backgrounds have studied why perpetrators of international crimes commit these horrendous acts. Initially, historians and psychologists focused on this debate, which was heavily centred on the Second World War. Over the years, scholars with more diverse disciplinary backgrounds, studying a wide array of cases, using both qualitative and quantitative research methods, began to investigate perpetrators of international crimes and terrorism. Recently, this multi- and interdisciplinary debate has become known as perpetrator studies. This is the first book to take stock of the state of the art of this new field of study. It analyses the most prominent theories, methods, and evidence to determine what we know and what we think we know about perpetrators, as well as the ethical implications of gathering this knowledge. It traces the development of perpetrator studies while pushing the boundaries of the field by including contributions from authors from a wide array of disciplines, including criminology, history, law, sociology, psychology, political science, religious studies, and anthropology. Authors cover numerous case studies, including prominent ones such as Nazi Germany, Rwanda, and the former Yugoslavia, but also those that are relatively under-researched and more recent, such as Sri Lanka and the Islamic State, and use various research methods, including but not limited to, trial observations and interviews.
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28

Ganeri, Jonardon, ed. The Oxford Handbook of Indian Philosophy. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199314621.001.0001.

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The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The chapters provide a synopsis of the liveliest areas of contemporary research and set new agendas for nascent directions of exploration. Each of the chapters provides compelling evidence that in the global exercise of human intellectual skills India, throughout its history, has been a hugely sophisticated and important presence, host to an astonishing range of exceptionally creative minds engaged in an extraordinary diversity of the most astute philosophical exploration conceivable. It spans philosophy of law, logic, politics, environment, and society, but is most strongly associated with wide-ranging discussions in the philosophy of mind and language, epistemology and metaphysics (how we know and what is there to be known), ethics, meta-ethics, and aesthetics, and meta-philosophy. The reach of Indian ideas has been vast, both historically and geographically, and it has been and continues to be a major influence in world philosophy. In the breadth as well as the depth of its philosophical investigation, in the sheer bulk of surviving texts and in the diffusion of its ideas, the philosophical heritage of India easily stands comparison with that of China, Greece, the Latin West, or the Islamic world.
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29

Hiscock, Andrew, and Helen Wilcox, eds. The Oxford Handbook of Early Modern English Literature and Religion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199672806.001.0001.

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This pioneering handbook offers a comprehensive consideration of the dynamic relationship between English literature and religion in the early modern period. The years from the coronation of Henry VII to the death of Queen Anne were turbulent times in the history of the British Church—and produced some of the greatest devotional poetry, sermons, polemics, and epics of literature in English. The early modern interaction of rhetoric and faith is addressed in forty chapters of original research, divided into five sections. The first analyses the changes within the Church from the Reformation to the establishment of the Church of England, Puritanism, and the rise of Nonconformity. The second section discusses ten genres in which faith was explored, such as poetry, prophecy, drama, sermons, satire, and autobiographical writings. The third section focuses on individual authors, including Thomas More, Christopher Marlowe, John Donne, Lucy Hutchinson, and John Milton. The fourth section examines a range of communities in which writers interpreted their faith: lay and religious households, including Quakers and other sectarian groups, clusters of religious exiles, Jewish and Islamic communities, and settlers in the New World. The fifth section considers key topics in early modern religious literature, from ideas of authority and the relationship of body and soul, to death, judgement, and eternity. The handbook is framed by an introduction, a chronology of religious and literary landmarks, a guide for new researchers in this field, and a bibliography of primary and secondary texts relating to early modern English literature and religion.
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30

Alibhai, Fayaz S. Representation. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427234.003.0012.

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The year 2013 saw the thirtieth Edinburgh International Book Festival (EIBF), where it was expected that 200,000 people would be in attendance over the course of 17 days for some 700 events involving ‘[m]ore than 800 authors from around the world’ (BBC, 2013). Despite its size, the festival, set in Charlotte Square Gardens, manages to feel like a tented village community. Children laugh and loll about on a low wooden dais, eating ice cream from the stall inside the gardens, their parents sitting beside them. This study draws from ethnographic fieldwork conducted between 2011 and 2013 and focuses on Edinburgh, where comparatively little research on Muslims has so far been undertaken. In doing so, it explore the representation of Islam within the confines of one of Britain’s most widely acclaimed literary festivals, the EIBF. It begins by examining the festival as a public square. It then discusses the festival’s production of an ‘Islamicate’ space. Finally, it analyses how the festival may be conceived as a representation of Islamicate space.
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