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1
Furgason, Darrell Alan. "Examining Westernisation and secularisation : a study of cultural and religious change among Muslim university students in Canberra and Sydney." Thesis, Department of Studies in Religion, 2001. http://hdl.handle.net/2123/5347.
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2
Ali, Jan Ashik School of Sociology & Anthropology UNSW. "Islamic revivalism: a study of the Tablighi Jamaat in Sydney." Awarded by:University of New South Wales. School of Sociology and Anthropology, 2006. http://handle.unsw.edu.au/1959.4/25771.
Testo completoAbstract (sommario):
Since the great Iranian revolution of 1978-79, there has been a significant increase in Islamic consciousness and activity in Muslim communities across the globe. As a phenomenon it has become known as ???Islamic revivalism???. Its hallmark is a return to Islamic origins, the fundamentals of the faith embodied in the Qur???an and the sunnah (sayings and practices of Prophet Muhammad). Contemporary Islamic revivalism has its roots in Muslim responses to European colonialism and imperialism at the turn of the twentieth century, when the darker sides of modernity began to reveal themselves in what was perceived as less than desirable social, cultural, economic, and political conditions of many Muslim communities and societies. Islamic revivalism has constantly featured in Islamic history and is by no means a new phenomenon. What distinguishes contemporary Islamic revivalism from earlier revivalisms is its complex multifacetedness as a defensive reaction to a new epoch of modernity described in revivalist circles as jahiliyah (ignorance). This thesis argues there is a central relationship between modernity and Islamic revivalism. Using in-depth interviews and participant observation techniques this study is an ethnography of the Tablighi Jamaat (Preaching Party), a transnational Islamic revivalist movement active in Sydney. It also seeks to locate the Tablighi Jamaat in the spectrum of Australian Islam. The principal argument of the thesis is that contemporary Islamic revivalism is a defensive reaction to modernity. Contrary to popular belief it neither constitutes an antimodernity nor does it seek to destroy modernity. Rather, it highlights that Muslims as adherents to a revealed tradition - Islam - are in a serious state of crisis. They are confronted with both material crisis and the threat of losing their faith and identity in modernity. Through a study of the Tablighi Jamaat the thesis argues that contemporary Islamic revivalism is, therefore, an attempt to rescue Muslims from their modern malaise through selective use of modern ideological and technical means.
3
Al-Garni, Ali Dhafer A. "Broadcasting in Saudi Arabia in the era of globalization : a study of local constraints on television development." Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/2276.
Testo completoAbstract (sommario):
This study examines the reasons for the Saudi media mdustry's dependence on imported foreign productions. In a departure from traditional dependency theory, which emphasises the role of external factors in the context of the world system, this study explains the state of dependency and underdevelopment in a more locally grounded analysis which evaluates the role of Saudi media policies and regulatory functions in perpetuatmg this dependency status. Two methodologies were applied, firstly, content analyses of a two-week period of Saudi television programming on Channel 1 were earned out to examine the quantity and quality of both local and imported television fare in terms of genre and format, Secondly, mterviews were conducted with Saudi media officials, media pohcy makers, and mdependent local producers to ascertain, from their perspective, what exactly constrains the Saudi media industry and limits its potential, and why the Saudi media is dependent on imported television fare. The results of the content analyses and interviews showed that political, professional and economic constraints handicap STV's performance. This has led to output which is considered to be irrelevant to the needs and mterests of the Saudi viewing population. It has also led to an increase in imported foreign programming and DBS populanty, thus creating a cause of concern among culturalists and Islamists who object to content which, they argue, conflicts with the basic principles of the Islamic faith. Recommendations are proposed to Saudi media policy makers in order to counteract the foreign competition and enhance mdigenous, self-reliant development.
4
Ashour, Omar. "A world without Jihad? : the causes of de-radicalization of armed Islamist movements." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29750.
Testo completoAbstract (sommario):
Several armed Islamist movements have shown remarkable behavioural and ideological transformations towards non-violence. The "de-radicalization" processes of these movements removed tens of thousands of former militants from the ranks of al-Qa'ida's supporter and acted as disincentives for would-be militants. These processes have taken place on a large scale in Egypt and Algeria, and on a smaller scale in Libya, Saudi Arabia, Yemen, Jordan, Tajikistan, Malaysia and Indonesia.<br>This dissertation addresses crucial lacunae in the literature on Islamism, security and counterterrorism studies by asking the question 'why do radical Islamist militants revise their ideologies, strategies and objectives and initiate a de-radicalization process.' The dissertation also aims to answer the question of what are the necessary conditions under which this process can be successful. In the following chapters, I analyze how such factors as state policies, charismatic leadership and social interaction between the layers of an Islamist organization, as well as between the same organization and the "other," can all interact to shape the prospects for renunciation violence, both behaviourally and ideologically, by an Islamist movement. Empirically, I analyze the deradicalization processes of three cases in Egypt (the armed wings of the Muslim Brothers, the Islamic Group and al-Jihad Organization) and one case in Algeria (Islamic Salvation Army and affiliated militias). I also analyze two cases of deradicalization failure in Algeria, as a means to further explicate and examine my variables.<br>The arguments in the dissertation are based on qualitative comparative research. Archival interviews, supplemented by personal ones, with Islamist leaders, mid-ranking commanders, grassroots organization members, Islamist movements' specialists, former security and intelligence officers and state officials are analyzed to help identify the potential causes of de-radicalization from different perspectives. Content analysis is also used to examine original literature and statements produced by the Islamist groups under study and their leaders to both legitimize and, at a later stage, to de-legitimize violence.<br>In the conclusion, the dissertation provides a comprehensive theoretical framework that explains the causes of de-radicalization of armed Islamist movements. It also provides direction for future research agendas and addresses policy implications relevant to de-radicalization.<br>Plusieurs mouvements islamistes armes ont donne les signes d'importants changements sur le plan du comportement et de l'ideologie en faveur de la nonviolence. Les processus de de-radicalisation de ces mouvements ont conduit au retrait de dizaines de milliers d'anciens militants des rangs des supporteurs d' Al Qaida et ont eu un effet dissuasif sur ceux qui songeaient a se joindre a eux. Ces processus ont eu lieu a grande echelle en Egypte et en Algerie et a plus petite echelle en Libye, en Arabie Saoudite, au Yemen, en Jordanie, au Tadjikistan, en Malaisie et en Indonesie.<br>Cette these porte sur des lacunes importantes dans la litterature sur l'islamisme, les etudes de securite et le contreterrorisme. Elle cherche a savoir pourquoi les militants radicaux islamistes ont revise leurs ideologies, leurs strategies et leur objectifs et initie un processus de de-radicalisation. Cette these vise arepondre a ces questions afin de comprendre les conditions necessaires a la reussite d'un tel processus. Au cours des chapitres suivants, j'analyse comment des facteurs tels que les politiques etatiques, le leadership charismatique, et les interactions sociales entre les couches d'une organisation islamiste ainsi qu'entre la meme organisation et l' « Autre» peuvent tous interagir pour modifier les perspectives d'un mouvement islamiste de fayon aI'amener arenoncer ala violence, tant dans son comportement que dans son ideologie. De fayon empirique, j'analyse les processus de deradicalisation de trois cas en Egypte (l'aile armee des Freres musulmans, le Groupe islamique et l'Organisation du al-Jihad) et d'un cas en Algerie ( l'Armee islamique du salut et les milices affiliees). J'analyse egalement deux cas d'echec de la deradicalisation en Algerie afin d'examiner mes variables.<br>Les arguments de cette dissertation sont fondes sur une recherche qualitative comparee. Des entrevues archivees et des entrevues que j'ai moi-meme realisees avec des autorites islamistes, des sous-officiers ainsi qu' avec de jeunes sympathisants, des militants de souche, des specialistes des mouvements islamistes, des anciens officiers de la securite et du renseignement et des employes de l' etat sont analysees afin d'aider it identifier sous differents angles les causes potentielles de de-radicalisation. L'analyse de contenu est egalement utilisee pour examiner la litterature de base ainsi que les communiques produits par des groupes islamistes et leurs chefs pour legitimer et plus tard, pour delegitimer, la violence.<br>En conclusion, la these presente un cadre theorique qui explique les causes de la de-radicalisation des mouvements islamistes armes. Elle propose egalement des avenues de recherche et traite des implications concemant les politiques gouvemementales et autres relatives ala de-radicalisation.
5
Scott, Jennifer Lee. "An Islamic feminism? competing understandings of womens rights in Morocco." Thesis, Georgia Institute of Technology, 2003. http://hdl.handle.net/1853/5430.
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6
Ibrahim, Mohammed Zakyi. "Communication models in the Holy Qurʾān : God-human interaction". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26690.
Testo completoAbstract (sommario):
This thesis presents an indepth examination of the exegetical treatment of Qur'anic themes and concepts. It explains the process of communication between God and human beings by using communication models. The invisibility of God to human beings, coupled with His difference in nature, make their interaction difficult to conceive but not impossible. This thesis will thus seek to show how that interaction is feasible, making it as comprehensible as possible.<br>Muslim theologians studied exhaustively the subject of God's speech and its nature without actually revealing its process in any detail or in systematic fashion. This thesis concludes that the theological differences have little bearing on God as a communicator. Finally, it demonstrates that the process of God-human interaction is entirely different from that of ordinary interpersonal communication.
7
Moalimishak, Mohamed Rashad. "[The] ethical evaluation of brain dead persons and organ transplantation in contemporary Muslim ethics." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=105427.
Testo completoAbstract (sommario):
This dissertation is primarily about the ethical evaluation ofbrain death, brain-dead persons and organ transplantation in contemporary Muslim ethics.<br>Cette tQese est premierement au sujet de l'évaluation éthique de la mort cérébrale et les personnes dans un coma dépassé aux éthiques Musulmanes contemporaines.
8
Muhamad, Nazlida. "Muslim consumers' motivation towards Islam and their cognitive processing of performing taboo behaviors." University of Western Australia. Faculty of Business, 2008. http://theses.library.uwa.edu.au/adt-WU2009.0011.
Testo completoAbstract (sommario):
Although religion is an important cultural force that shapes consumers' values and norms, the taboo stigma attached to the investigation of religion's influences in marketing areas has limited the knowledge about how religion influences consumers' decision-making. This study explored the affect of Muslim motivation in following Islam in their decision-making process to perform behaviors that are subject to Islamic rulings known as fatwa. Three behaviors that are subject to fatwa declarations; smoking, listening to popular music and buying a Coca Cola soft drink, were chosen. Utilizing the Theory of Planned Behaviors, this study examined: 1) If a Muslim's motivation in following Islam is an effect in their cognitive and behavioral responses regarding the fatwa prohibited behaviors. 2) If Muslim motivation in following Islam is an effect in their decision-making in deciding to whether to perform fatwa prohibited behaviors. Based on a Malaysian university student sample, multiple analyses of variance with covariate's (MANCOVA) results show that a Muslim's motivation in following Islam, his or her gender and their interaction have significant effects in their responses in regards to the behaviors. Muslim males, who are extrinsically motivated towards Islam tended to report a greater intention to smoke, buy a Coca Cola soft drink and tended to report they experienced more social pressure to smoke as compared to others. Nonetheless, SEM analysis found that the sample's responses on items related to the Theory of Planned Behavior (TPB) about buying a Coca Cola soft drink brand did not fit the model. Other unaccounted for factors that may be related to the Muslims' decision-making about the product, such as possible consumer animosity, was not captured in the survey. The samples responses on smoking and listening to popular music provided a good fit to the model proposed. ii This study found that the Muslim respondents' motivation in following Islam had an effect on the role of perceived social pressure in their planning to smoke, and on the role of perceived social pressure in their planning to listen to popular music. Respondents' motivation in following Islam also had an effect on the role of perception of control in their reported smoking and listening to popular music. The intrinsically motivated Muslim consumers tended to be more concerned about others approval in their deciding to smoke and to listen to popular music, than the average extrinsic respondents. The intrinsic Muslim respondents also tended to perceive having incomplete control over smoking and listening to popular music, compared to their extrinsic counterparts. Respondents' attitudes towards smoking and listening to popular music were found to be not relevant in respondents' decision-making to perform the behaviors. This study also found evidence for the effect of type of fatwa prohibition ruling in Muslim respondents' responses and decision-making to perform behaviors in this study. Findings from this study suggest a significant effect of fatwa rulings on products or behaviors, among the sample of young Malaysian Muslim respondents. The findings highlight the needs for marketers to understand nature of fatwa rulings on products, in order to win over Muslim consumers in the marketplace.
9
Ismail, Badroen. "Potential use of Islamic finance among Muslims in Port Elizabeth." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17526.
Testo completoAbstract (sommario):
The resurgence of Islam across the globe combined with the resilience that Islamic financial assets have shown against the onslaught of the current financial crisis, make Islamic finance an attractive alternative financial system. Over the past decade, the Islamic finance sector have shown double digit growth rates beyond the traditional areas of the Gulf Cooperation Council (GCC) regions of Asia as well as other parts of the Middle-East and North Africa (MENA) regions. Research suggests that the future of Islamic finance in Africa depends on business opportunities in South Africa, Kenya, Nigeria and Senegal. The South African government, in conjunction with the national finance authorities, have made their intention clear to position the country as the Islamic finance hub for the rest of the African continent. Despite various marketing campaigns over the past decade to convince the public that Islamic banking and finance is for everyone, non-Muslims generally view Islamic banking as being for Muslims alone. Scepticism towards Islamic finance has resulted in a mere 15 per cent of the estimated 1.5 million South African Muslims currently making use of the sector’s banking and retail instruments. This lack of interest is impacting negatively on the country’s aspirations to establish itself as the gateway of Islamic finance to the rest of Africa. Generally, people’s attitudes toward utilising Islamic finance are regarded as a key obstacle to the development of the Islamic banking and finance system in Muslim minority countries. A Kuwait Finance House research report (2012) highlighted a lack of awareness and knowledge of Islamic finance products and services as key factors stifling the growth of the Islamic finance sector in South Africa. In this context, it was deemed necessary to analyse how knowledge, awareness, expectations, beliefs, perceptions and ancillary external factors impact on potential users’ attitude and decision to adopt or reject Islamic finance.By means of adapting Fishbein’s (2000; 2008) Integrative Model of Behavioural Prediction, a universally-acceptable behavioural-change model, this research explains in a holistic manner how cognitive, affective and environmental measures impact on a Port Elizabethan Muslim’s attitude and eventual decision to accept (or reject) Islamic finance. This study has found that knowledge was the most important variable influencing attitude and intention to use (or reject) Islamic finance. Consequently, this thesis proposed that Islamic institutions should focus their efforts on promoting knowledge and awareness of their products among the South African Muslim and non- Muslim population. As the global Shari’ah finance industry continues its positive growth trajectory, it is imperative that Islamic finance stakeholders in South Africa ensure that they exploit the benefits derived from online learning platforms and assist, by means of cross-border collaborations, more students to have greater access to Islamic finance courses. Furthermore, universities and training institutions are encouraged to offer courses and qualifications in Islamic finance to close the talent gap that currently exist in this particular field of study.
10
Hatta, Mohammad Firdaus Mohammad. "The compliancy and effectiveness of Islamic debt financing in the Malaysian economy from the perspective of ancient and contemporary literature." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683029.
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11
Johansen, Julian E. A. "Aspects of Sufi-orientated religious reform in modern Egypt, with special reference to the Muhammadiyyah Shadhuliyyah Order." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335874.
Testo completo
12
Brigaitis, Peter. "Religious Engagement and Social Capital in the Islamic Context." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4788/.
Testo completoAbstract (sommario):
Social capital research has traditionally been conducted in western and Christian settings as a precursor of changes such as democratization and development. This paper focuses on Islamic religious engagement and its potential to foster social capital. The model presented here is designed to suggest whether the Islam's influence occurs through doctrinal channels, or through Islam's capacity to organize social structures. The analysis conducted is a linear regression model with measures of social capital as dependent variables and measures of religious engagement as independent variables. The analysis is conducted on data from the fourth wave of the World Values Survey. Results suggest that religious engagement and social capital have both belief and behavioral elements that should be treated as separate entities in quantitative research.
13
Gallaher, Paul. "Political exclusion and violence : the Islamist movement in Egypt /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2004. http://library.nps.navy.mil/uhtbin/hyperion/04Sep%5FGallaher.pdf.
Testo completoAbstract (sommario):
Thesis (M.A. in Security Studies (Defense Decision-Making and Planning))--Naval Postgraduate School, Sept. 2004.<br>Thesis advisor(s): Anne Marie Baylouny. Includes bibliographical references (p. 101-105). Also available online.
14
Adamsson, Hampus. "Essays on Islamic equity investing." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7800.
Testo completoAbstract (sommario):
Islamic finance is rapidly gaining momentum around the world. Interpretations of Shari'ah, or Islamic law, state that investments must be free from elements of riba (interest), gharar (uncertainty), maysir (speculation) and haram (unethical) business activities. Islamic equity investing, therefore, utilizes a set of business activity screens and accounting-based screens to exclude firms considered non-permissible under Shari'ah. Despite increased academic interest, there is still much uncertainty surrounding the financial implications of these investment principles. This Ph.D. thesis, comprised of three empirical essays, aims to contribute to this debate. The first essay offers a comprehensive examination of Islamic equity index performance. The findings show that Islamic equity indices have exhibited abnormal returns on a global and developed market level, primarily due to their exclusion of stocks in the financial services sector. The second essay attempts to study the determinants of Islamic investments' financial performance, with a particular focus on the role of country-level factors. The third essay studies performance related issues associated with the accounting-based screening process. A significant proportion of these screens are documented to contribute positively to risk-adjusted performance, most notably in periods of financial market turmoil.
15
Jahanbakhsh, Forough. "Islam, democracy and religious modernism in Iran (1953-1997) : from Bāzargān to Soroush." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34741.
Testo completoAbstract (sommario):
This dissertation aims to study the attempts made by contemporary Iranian religious modernists at reconciling Islam and democracy on the theoretical level. The prevailing theme in earlier studies on contemporary Iran has been that of Islamic resurgence or the socio-political outcome of the 1979 Revolution to the neglect of other significant issues or intellectual challenges faced by religious modernists in both the pre- and post-revolutionary eras, such as that of the problematic of Islam and democracy. The present work therefore, considers the views of certain Iranian religious modernists of the last fifty years on the question of whether Islam is theoretically compatible or incompatible with democracy. To this end, we examine the main principles of democracy and critically evaluate their parallels among Islamic norms. Then, the democratic notions of seven major Iranian religio-political thinkers are analyzed and evaluated in depth. We also try to show the perception that these men had of democracy and of Islam, how they sought to bring the two into conformity, on what basis they structured their arguments, and how their attempt in this respect differed from that of their predecessors at the turn of the century.<br>Among the contributions of the present work to the field is its attempt to present, for the first time, the post-revolutionary religious intellectual trend in Iran with particular reference to the problematic of Islam and democracy. This is largely accomplished through an analytical study of its leading figure, Abdulkarim Soroush. The result suggests that his attempt is an unprecedented one in terms of content, method and consequences. Indeed it is a watershed in Shi'ite religious modernism in general and in the debate over the compatibility of Islam with democracy, in particular.
16
Shaikh, Erum M. "War and peace: Towards an understanding of the theology of jihad." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc5562/.
Testo completoAbstract (sommario):
The growing number of terrorist attacks waged by Islamic fundamentalists has led to an increasing desire to understand the nature of jihad. These attacks have led to a renewed sense of urgency to find answers to such questions as why these attacks occur, and who they are waged against. Towards this end I turn to examine the political philosophy of four Muslim theologians. Specifically I look at the political philosophy of Sayyid Qutb, Shah Walai Allah Dihlawai, Ibn Rushd (Averroes), and Muhammad Sa'id al-Ashmawy. I find that the notion of jihad is very inconclusive. Furthermore, the question of jihad revolves largely around the question of whether or not individuals can be reasoned with, and secondly whether religion should be compelled upon individuals.
17
Saleh, Fauzan. "The problem of evil in Islamic theology : a study on the concept of al-Qabīḥ in al-Qāḍī ʻAbd al-Jabbār al-Hamadhānī's thought". Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61323.
Testo completoAbstract (sommario):
This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qadi 'Abd al-Jabbar al-Hamadhanis thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. Thus, 'Abd al-Jabbar's discussion of the problem of evil is an effort aimed at defending God's justice and omnipotence in a world marred by the presence of evil. This is significant, since divine justice (al-'adl), together with divine unity (al-tawhid), constitutes the most important characteristic of Mu'tazilism, a characteristic by virtue of which the Mu'tazilites claimed for themselves the title of ahl al-'adi wa al-tawhid, the adherents of divine justice and unity.
18
Al-Sayed, Hashim Abdulrahim. "A study on the development and analysis of investment tools in Islamic banks with special reference to the experience of Qatar International Islamic Bank and Qatar Islamic Bank during the period 1999-2009." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683089.
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Suhaila. "The status and rights of religious minorities in contemporary Islamists' discourse /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79772.
Testo completoAbstract (sommario):
This thesis is an attempt to examine one of the most important on-going debates in contemporary Islamists' discourses, namely, the status and rights of religious minorities in an Islamic state. The call by Islamists for the establishment of such a state governed by the Shari'ah has given rise to criticism that Islamization would entail the revival of the discriminatory rulings of traditional Islamic law with respect to non-Muslim citizens and the negation of the modern principle of the right to equality for all citizens irrespective of religious belief. To provide a background to the problem, this study presents a brief review of the stance of traditional Islamic law on the status and rights of non-Muslims living within the domain of Islam. This tradition has informed the discourses of contemporary Islamists on the question. Two currents of thought are examined: radical and moderate Islamism. Radical Islamists assert that granting non-Muslim citizens equal status and rights with Muslims is inconsistent with the teachings of Islam, although in stating this they confirm the apprehensions that Islamization would result in institutionalizing discrimination against religious minorities. Moderate Islamists on the other hand maintain that the concept of equal rights for all citizens is compatible with the tenets of Islam. Nonetheless, their arguments are not without problems as there are limits to how far they are willing to go in offering equal status and rights to non-Muslims.
20
Mapara, Shahina H. "A critical examination of the ethics and methodology of Syed Nawab Haider Naqvi's Islamic economics /." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30188.
Testo completoAbstract (sommario):
While much attention has been given to the abolition of interest in Islamic economics, there has been little attention given to the ethical framework on which it is based. Syed Nawab Haider Naqvi in Islam, Economics and Society (1994), presents an axiomatic approach to generating an Islamic economic theory from the ground up. Chapter one considers Naqvi's argument for a distinct Islamic economic system. Chapter two examines Naqvi's theoretical framework and the Islamic economic system which he derives from it. The chapter compares Naqvi's approach with that of M. Umer Chapra, who also adopts an ethical framework for the foundation of an Islamic economic theory. Chapter three examines the debate surrounding the definition of riba and the importance of riba in Islamic economics. This study concludes with a recommendation for a more systematic approach in interpreting the Qur'an, which is the source of Naqvi's economic axioms.
21
Brown, Robert Bruce. "Holy war as an instrument of theocratic and social ideology in Judaic, Christian, and Islamic history." CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1428.
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Vehapi, Flamur. "Conflict Resolution in Islam: Document Review of the Early Sources." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1446.
Testo completoAbstract (sommario):
Islam is the world's fastest growing religion. It is known to have an abundant and very rich amount of knowledge found in the Qur'an and the teachings of Prophet Muhammad, and as such, this religion has tremendously contributed not only to Muslim societies but also to the West. One aspect of this contribution explicated in this thesis is its contribution to the field of Conflict Resolution.
The primary purpose of this study is to unearth the tradition of peace and conflict resolution that comes out of the religion of Islam, which is unknown to many Muslims today. In this study, existing literature in the field is examined, and a qualitative exploration is carried out, in order to formulate a better understanding of the dynamics of the Qur'an, hadith and other documents of Islam, as they relate to peace and conflict resolution. Utilizing a mixed methods approach, data collected for this study came from two sources: the existing literature regarding Islam and conflict resolution and the participants (Imams and religious scholars of Islam) interviewed through a questionnaire.
To begin with, the thesis introduces the fundamentals of Islam and major concepts of the faith. It proceeds with Qur'anic and hadith injunctions on peace and conflict, and how those divine revelations as believed by Muslims, were applied by Prophet Muhammad and his early followers. This work is concluded with the opinions and interpretations of the scholars regarding the original question of this study and the matters discussed in the literature review.
The thesis deals with the teachings of the Qur'an and only investigates and analyzes historical events from the lifetime of Prophet Muhammad and the early caliphate of Islam. In the process, to further explore the concept of conflict resolution in Islam, interpretations of Muslim scholars and imams are included in this document review of the sacred texts of Islam. Some questions addressed in this research are, how might this knowledge be valuable to Muslims today in these times of great turmoil involving the Muslim world after September 11? Where do the primary sources of Islam, the Quran and the hadith, stand as far as peace and conflict are concerned? And most importantly, what does Islam have to teach about conflict resolution?
23
Sajedi, Bidgoli Aboulfazl. "Revelation and reason in the thought of Ṭabâṭabâʾî, with special reference to the question of freedom in Islam". Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23240.
Testo completoAbstract (sommario):
The relation between revelation and reason is a matter of interest for human beings and is connected with the development of reason and knowledge in modern society. Muhammad Husayn Tabataba'i, a modern Muslim scholar who was an expert in both Islamic philosophy and Qur'anic interpretation, developed new approaches to such issues as the role of human rational ability, logic and philosophy in religious knowledge. Furthermore he deals with such specific controversial topics on the subject of revelation and reason as, social freedom and freedom of thought and belief in Islam. He tends to elaborate his view of freedom based on both the Qur'an and rational bases. Tabataba'i's approach to revelation and reason, his reconciliation of them in general, and his specific perspective of freedom are studied in this thesis with respect to their underlying principles and their scopes.
24
Ryan, Johnny. "Militant Islamist radicalisation : does the Internet atomise?" Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609943.
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Omar, Abdul H. "The influence of culture on Muslim athletes: A case study of 1998 Malaysian Commonwealth Games athletes." Thesis, Queensland University of Technology, 2000. https://eprints.qut.edu.au/36751/1/36751_Digitised%20Thesis.pdf.
Testo completoAbstract (sommario):
This study examined the influence of culture on Muslim athletes. Specifically, it focuses on the sports culture of the elite Malaysian Muslim athletes who competed in the 1998 Commonwealth Games in Kuala Lumpur. The principal area of this research links culture, sports and society to Islam as this is a relatively unexplored area. To understand the sports culture of the athletes, the long historical background of the Malays was closely examined. Interestingly, as Muslims, Islamic culture forms their dominant culture. However, this study found that other cultural influences such as Post-Colonialism, Animism, Malay-Traditional and Hindu-Buddhism elements still exist in the present sports culture.
Studies such as those of Sfeir (1985), Benn (1996), Knop et. al.(1996) found that there were several contradicting values faced by Muslim athletes and this has led to their poor participation in elite competition. They did not highlight those problems. This study identified those contradicting values by referring to the fact that Islam encourages Muslims to be involved in sports and competition. The athletes' practices in spo1i were observed and discussed in conjunction with the Shar'iah (Islamic legal system) which formed the conceptual framework of the research.
The Islamic theoretical framework provided the basis for deriving the methodology of the research. Indeed, this study explored how the athletes interpreted their sports culture within the contexts of their everyday practices in sport. As such, a case study research approach was chosen. An ethnographic approach was adopted in order to assist the development of the case study and to provide an understanding of the athletes' cultural behaviour while taking into account the athletes' cultural diversity.
Finally, a systematic procedure of constant comparative analysis as developed by Glaser and Strauss (1967) is used to generate the grounded theories concerning the phenomena understudy.
For the data analysis, NUD*IST 3, a software package was used to categorise and index the data.
Throughout the research project, there has been an attempt to add knowledge about the future direction of elite sport from the Islamic perspective and today elite sport is seen by many of those involved such as athletes, coaches and spectators as something which is exploited for material interest. The salient values in sports such as bringing individuals together, old fashioned skill development and developing a healthy society are slowly diminishing. On the other hand, values in competition were found to be influenced by sociological issues such as aggression, violence, commercialisation, and competitiveness. In most cases, these values were given priority especially by those categorising themselves as representing the 'elite class of sports'.
Maintaining religious values in sport was considered by those involved in this study to be conservative and outdated. These religious values were neglected because they could provide financial benefits. These negative influences in Malaysian sport created dilemmas for commit!ed Muslims on the team. As such, this study examined these phenomena and suggests ways to overcome them. To Muslim athletes, positive intrinsic values such as fair play, tolerance and goodwill remain prime concerns.
The core issue identified in this study is how differing cultures have influenced the athletes' sports behaviour. This project found that factors such as the athletes' level of faith, the differences between the sub-culture in sport and their dominant culture, athletes' experience, gender, academic qualification, religious knowledge, family socioeconomic status, community perception and family support, influence the formation of athletes' sports behaviour. All these factors were inter-related. However, the athletes' level of faith was identified to be the deciding factor. Five categories of athlete behaviours were identified. They were the devoted Muslims who are also professional athletes, non-practising athletes, withdrawers, those who competed with a sense of guilt and finally those athletes who are selective of the types of competitions which would accommodate their religious needs.
This study concludes that it is important for Malay Muslims to maintain religious values in sport. In fact, all athletes had indicated that all religions require their believers to practice positive values not only in sport but also in their other everyday practices. To Muslim athletes, the Shar'iah obliged them to behave decently and reject all negative acts when they are involved in sports and competitions. However, it was concluded that many athletes involved, especially those who categorised themselves as 'elite athletes' found it difficult to accept this fact, since they are much influenced by the sub-culture of elite sport which in tum is heavily influenced by material interests.
26
Sandenbergh, Hercules Alexander. "How religious is Sudan's Religious War?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/3470.
Testo completoAbstract (sommario):
Thesis (MPhil (Political Science))--Stellenbosch University, 2006.<br>Sudan, Africa’s largest country has been plagued by civil war for more than fifty years. The war broke out before independence in 1956 and the last round of talks ended in a peace agreement early in 2005. The war started as a war between two different religions embedded in different cultures. The Islamic government constitutionalised their religious beliefs and imposed them on the whole country. This triggered heavy reaction from the Christian and animist people in the South. They were not willing to adhere to strict marginalising Islamic laws that created cleavages in society.
The Anya-Anya was the first rebel group to violently oppose the government and they fought until the Addis Ababa peace accord that was reached in 1972. After the peace agreement there was relative peace before the government went against the peace agreement and again started enforcing their religious laws on the people in the South. This new wave of Islamisation sparked renewed tension between the North and the south that culminated in Dr John Garang and his SPLM/A restarting the conflict with the government in 1982. This war between the SPLA and the government lasted 22 years and only ended at the beginning of 2005.
The significance of this second wave in the conflict is that it coincided with the discovery of oil in the South. Since the discovery of oil the whole focus of the war changed and oil became the centre around which the war revolved. Through this research I intend to look at the significance of oil in the conflict. The research question: how religious is Sudan’ Religious war? asks the question whether resources have become more important than religion.
27
Arrazola, Andres A. "Deconstructing the Religious Archive and its Secular Component and its Relationship to Violence." FIU Digital Commons, 2011. http://digitalcommons.fiu.edu/etd/472.
Testo completoAbstract (sommario):
The thesis argues for the inclusion of the study of religion within the public school curriculum. It argues that the whole division between “religious” and “secular” spaces and institutions is itself rooted in a specific religious tradition. Using the theories of Jacques Derrida, I argue that, unless the present process of globalization is tempered with alternative models of organizing that don’t include this secular/sacred division, the very process of Western globalization acts as a moral religion. Derrida calls this process “globalatinization,” the imposition of Western defined institutions upon other cultures. The process creates a type of religious violence through act of imposing notions of “secular/public” and “sacred/private.” Drawing from Mark Juergensmeyer’s theory of religious violence, and Derrida’s and Foucault’s understanding of discursive formations, I argue that religious studies should enter this “secular/public” space in the form of educating about the world’s religions. Such education would go a long way in preventing the demonization of the “other” through promoting empathy, understanding, and respect for “other” traditions. Finally, education would provide a needed self-critique of the dividing of “secular/sacred” in contemporary Western life.
28
Ahmad, Abu Umar Faruq, University of Western Sydney, College of Law and Business, and School of Law. "Islamic banking in Bangladesh." THESIS_CB_LAW_Ahmad_A.xml, 2002. http://handle.uws.edu.au:8081/1959.7/247.
Testo completoAbstract (sommario):
This study is primarily concerned with the theory of Islamic banking and its practice in Bangladesh, and shari’ah and its four sources forming the basis of Islamic banking are discussed at length. The research seeks to: analyse the theoretical foundations of Islamic baking and practice in Bangladesh; examine areas of similarity and differences between the structure and practices of Islamic banking and conventional banks; and identify the problems, challenges and prospects of Islamic banking in Bangladesh. The dissertation examines primary and secondary sources and draws on fieldwork in Bangladesh and the author’s personal experiences. The study undertaken shows that over the years there has been an expansion of Islamic banking in Bangladesh. Islamic banks are competing successfully with their conventional counterparts in an environment where rules, regulations and regulatory bodies are designed to facilitate banking based on interest. At the same time it has become apparent that the profit and loss sharing framework, which is one of the cardinal principles of Islamic banking, has yet to take deep root. The current profitability of Islamic banks is often maintained by products and services, which on closer analysis resemble broadly the products of conventional banking. It is thus suggested that more in depth research should be undertaken by Islamic bankers and scholars to study products and services of conventional banking with a view to adapting them successfully to the tenets of shari’ah.<br>Master of Laws (Hons)
29
Rahman, Zaharuddin Abd. "Islamic perspectives of derivatives : an appraisal of options, swaps and the merits of the Shariah compliant alternatives." Thesis, University of Wales Trinity Saint David, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683262.
Testo completo
30
Wani, Catherine. "Perceptions of the veil among a group of Sudanese women: A qualitative study." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&.
Testo completoAbstract (sommario):
The Islamic dress code has been forcibly imposed on the women in Sudan, since 1983, and many feminists researchers have criticized the practices of the veil as a tool to oppress women. This study aimed to explore a group of Sudanese women, currently living in South Africa, experiences and perceptions of the veil, whether the veil is a religious dress code or a tool that has been used to exercise inequality.
31
Kazemi-Moussavi, Ahmad. "The struggle for authority in the nineteenth century Shiʻite community : the emergence of the institution of Marjaʻ-i Taqlīd". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39275.
Testo completoAbstract (sommario):
The Shi'ite orthodoxy, represented by the Usuli trend, introduced a new institution, i.e. marja'-i taqlid, in the middle of the thirteenth/nineteenth century when the struggle for the authority of the Imam was heightened by the representatives of speculative thought in Shi'ism. This institution combined the status of the most learned mujtahid with the charisma derived from the vicegerency of the Imam of the Age without committing itself to miraculous performances or directly jeopardizing the ruling establishments. The Usuli orthodoxy successfully fought the Akhbaris' detachment from the formal bases of argumentation on the one hand and the direct pretension to the authority of the Imam by the Sufis and Shaykhis on the other hand. The Usulis not only placed the marja'-i taqlid at the head of the Shi'ite learned hierarchy, but gave his pronouncements as of binding authority for the community. Marja'-i taqlid benefitted from the growth of popular religion among post-Safavid Iranians whose religious alms and charities guaranteed the financial independence of the supreme mujtahids. Marja'-i taqlid played important roles in the socio-political development of the Shi'ite people of Iran and Iraq either by legitimizing their constitutional and reformist movements or opposing colonialist and Westernizationist processes. However, in practice, the institution of marja'iyat escaped any attempts to embed the institution into the constitutional system or into any formal structure of juristic hierarchy.
32
Shankar, Jui. "Understanding Hindus' and Muslims' solutions for peace in Gujarat, India." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1379127.
Testo completoAbstract (sommario):
This research explored Indians' definitions of peace and their solutions for peace between Hindus and Muslims in Gujarat, India. The study also focused on peacebuilding efforts after the Hindu-Muslim violence in Gujarat in 2002.Members of a local NGO collaborated on the project by acting as gatekeepers in the field. Semi-structured interviews were conducted in Hindi with twenty-nine adult men and women (20 to 64 years old) from both the Hindu and Muslim communities. To develop an understanding of the social context of each community, the researcher initiated conversations and walks around the communities with three key informants and she also conducted participatory mapping of the communities.Data analyses of the transcribed interviews was performed by two coders using the Grounded Theory approach in the target language, i.e., Hindi. Four main themes emerged: (1) descriptions of the community, (2) perceptions of relationships Hindus and Muslims, (3) peace and solutions for peace, and (4) hopes for the future. Smaller specific categories were captured under these broader themes.Based on the data analyses, analytic matrices representing the relationships between these categories and the two main research questions were generated. These matrices were developed drawing from data obtained during participants' interviews, conversations with key informants, the researcher's field observations, participatory mapping, and the available literature.Relying on the conceptual frameworks generated from the data, participants' definitions of peace and their solutions for peace in their community were elaborated. Participants' defined peace as the absence of both direct (e.g., physical violence) and structural (e.g., unemployment, crime rates) violence. Further, their solutions for peace incorporated direct (e.g., absence of physical violence) and structural (e.g., opportunities for employment) peacebuilding as ways- to promote non-violence in their communities. The analytic matrices derived from this study provided strong evidence to suggest participants' definitions of peace and their solutions for peace could contribute to peacebuilding between Hindus and Muslims in the communities in Gujarat targeted for this project. Implications for employing peacebuilding strategies to resolve conflict between other individuals are offered, as are recommendations for investigating solutions designed to facilitate peace and limitations of this study.<br>Department of Counseling Psychology and Guidance Services
33
Obiedat, Ahmad Z. "Uṣūl al-fiqh hermeneutics as reflected on the debate on human cloning : a critical analysis of contemporary Islamic legal discourse". Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79968.
Testo completoAbstract (sommario):
This thesis discusses the prohibition of human cloning in contemporary Islamic legal discourse, which relies on two distinct doctrines: the first seeks support in the Qur'anic text, while the second depends on method of utilitarian legal hermeneutics (al-istiṣlaḥ ). These doctrines are examined by comparing them to the method that contemporary Islamic legal discourse adopts, namely, uṣul al-fiqh. When this is done, a discrepancy emerges in the first doctrine that traces this prohibition back to the text of revelation, which in turn requires further clarification of the foundations of hermeneutics in uṣul al-fiqh---identified here as textual and legislative consistency. For this, Shaṭibi's theory of maqaṣid al-sharī'ah offers one of the most reliable bases for the hermeneutics to evaluate the second doctrine. The methodological venture in this thesis aims at criticizing the current methodology while at the same time offering a justified approach to hermeneutics in contemporary Islamic legal discourse and in the case of human cloning.
34
Zia, Ullah Muhammad. "Honour Killings In Pakistan: Under Theoretical, Legal and Religious Perspectives." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22840.
Testo completoAbstract (sommario):
This research sets out to examine the main excuses, often mentioned in connection to the so-called “honour killings” in Pakistan. In this way, the aim is to discuss the idea of “honour killings” by looking at trends and patterns in this kind of homicides in Pakistan. This study also explores what legal and judicial obstacles stand in the way of putting an end to the abuse of killing women in the name of honour.The first part is mainly theoretical and analytical. In this part a set of concepts is theorized as the notion of patriarchy, public/private division and cultural globalization. These theories test the empirical data of “honour killing” in the last decade and try to find their role in the society of Pakistan. This study also analyzes the “honour killing” cases in a different way by telling stories. Second part contributes to the research regarding Islam the official religion of Pakistan. This section mainly concerns the status of women in Islam and their rights of life and free will to choose their spouses. This study also tries to remove the misconception in the minds of the West regarding Islamic teachings towards women.This study proceeds mainly under the qualitative method with the supplementary help of quantitative method. At the end, the thesis bears some finding under the abductive technique. The results show that the tested theories have a significant role in upholding the ancient practice of “honour killings” in Pakistan, and Qur’aanic and Prophetic Islam has no link with the abuse of “honour killing” in general. It is ancient tribal phenomena that have entered in some cultural norms of the society.
35
Pisoiu, Daniela I. "Location - Europe, occupation - Mujahedeen : choosing the radical Islamist career track." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1960.
Testo completoAbstract (sommario):
This thesis conceptualises Islamist radicalisation in Europe as a process of occupational choice. It follows the approach to individual radicalisation as incremental development (process) with the consideration of multi-level factors and dynamics. The analysis leading to this multi-phase process is grounded in data, comparative and comprehensive since it adopts a perspective of individual life-stories. It conceptualises radicalisation phases and the whole process not as something specific but as a concrete variation of a more general process. It further accounts for gradual change in time instead of sudden and radical points of change from ‘normality’ to radicalism, at the same time clearly defining the phases of involvement and the main categories and conditions impacting on the Islamist occupational choice. The theoretical framework integrates rational choice and framing theory elements within a general approach to the phenomenon of interest as social process. The methodology used is grounded theory and the data sources are in the majority primary data from fieldwork in Austria, France and Germany, along with secondary data and literature as directed by theoretical sampling. The structure of the thesis develops as follows: a discussion and clarification of the radicalism and ‘radicalisation’ concepts; a review and critique of the main contributions in the literature on Islamist radicalisation in Europe; the outline, rationale and application of the methodology; the emergence and dynamics of the Islamist radical occupational choice process; the analysis of occupational choice categories; and the emergence and impact of interpretative frameworks in shaping occupational choice categories.
36
Eltaiba, Nada. "Perceptions of mental health problems in Islam : a textual and experimental analysis." University of Western Australia. School of Social and Cultural Studies, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0136.
Testo completoAbstract (sommario):
In this research I analyse how mental health problems are perceived in two primary Islamic texts: the Qur?an (the holy book for Muslims and the Hadith (the sayings and traditions of Prophet Muhammad). I then integrate this analysis with the perceptions of a cohort of Jordanian Muslims about their mental health problems and treatment. Two important theoretical frameworks underpin this research, namely the post-colonial theorizing of scholars such as Edward Said, Franz Fanon, and Homi Bhabha, and the Explanatory Model of Arthur Kleinman. Research on the assessment and treatment of mental illness in Islamic and Arabic culture is limited. What literature does exist, suggests that in spite of the increase in research on cultural issues related to mental health, there is a strong need for further research to explore the nexus between culture, religion and mental health diagnosis and treatment in non-western cultures, in order to advance cultural sensitivity amongst mental health professions. This research fills this lacuna in mental health scholarship about the mental health awareness and experiences of Muslims. All of the interviews were conducted at the Mental Health Centre in Jordan, where twenty male and female participants were selected and then interviewed using a semi-structured interview schedule. The textual analysis commenced while I was in Jordan but was completed on my return to Australia. The data were analysed using both NVivo software and manual coding. The results of this analysis are organized around the two main themes that emerged those of `Causation ’ and `Help-seeking ’. Sub-themes to each of these primary themes provide a comprehensive picture of the understanding and behavior of Muslim people accessing assistance from a mental health clinic, and contribute to understanding of mental health issues related to Islam and to Muslims living in Jordan. The research identifies that religion and religious belief are absolutely central to the way that this cohort of Muslim participants interpret the cause and development of their mental health problems and, further, it posits that this is due in part to the explanations of causation and coping contained in primary Muslim texts.
37
Pohl, Dietrich Fritz Reinhold. "Nationhood and peace : challenges to official Islam in Egypt, 1952-1981." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670372.
Testo completo
38
Mahallati, Mohammad Jafar. "Ethics of War in Muslim Cultures: a Critical and Comparative Perspective." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102679.
Testo completoAbstract (sommario):
Rules of engagement, ethics of war, and codes of chivalry are all phrases which remind one of human attempts to rein in and regulate what is perhaps the most anarchic and illogical of all human activities: organized war. The role of the great religions of the world both in propagating war through crusades and jihads as well as their attempts at transcending its savagery through images of miles Christianus or the pious ghazi has also been much discussed. The aim of this thesis is to study the ethics of war in the context of Islamic societies in the Early Middle Ages from several complementary perspectives. Our sources for the period vary greatly from decade to decade and from region to region. This has often led historians of ideas and mentalities to concentrate on one aspect to the exclusion of others. This is particularly so in the case of ethics of war where most of the argument seems to concentrate on a few passages from the Qur'an, supplemented by some quotations from manuals of ḥadith and commentaries on them in the legal textbooks of the different religious schools. That all these are crucial for an understanding of Muslim attitudes and reactions to war throughout centuries is beyond dispute. But it remains, nevertheless, a lop-sided view: neglecting large areas of debate and speculation in literature, philosophy, and mystical meditations, presented as fully-fledged arguments or as occasional remarks and observations embedded in the extant texts from the period. By evaluating these scattered sources and listening to the different voices heard through them, I hope to show some of the different attitudes and responses to the ethics of war and avoid the monolithic and doggedly timeless approach which, at its worst and most extreme, envisages a non-existing consensus among the Muslims from the rise of Islam to the beginning of this new century and neglects the evidence of regional traditions and innovative thinkers by relying solely on a handful of quotes.
39
Schbley, Ayla Hammond. "Religious Resurgence and Religious Terrorism: a Study of the Actions of the Shiʹa Sectarian Movements in Lebanon". Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc331281/.
Testo completoAbstract (sommario):
The purpose for undertaking this case study of the Shi'a in Lebanon is threefold. First, as a hypothesis-generating case study, its objective is to formulate relevant hypotheses about religious resurgence and religious terrorism. This study achieves this objective by formulating 14 general and nine special hypotheses, and testing and confirming the latter. Second, the purpose of this study is also to explore the trajectory of the Lebanese Shi'a's sectarian mobilization. This exploration permits the conceptualization of geocultural immobility and its effect upon a religious minority. It deduces that the Lebanese Shiga's geo-cultural immobility is directly related to their active religious resurgence. The third purpose is to study the changes in the objectives and tactics of a religious minority, that of the Muslim Shi'a in Lebanon. This research is able, via its primary and secondary data, to show a relationship between the Lebanese Shiga's religious resurgence and their use of religious terrorism. This study introduces the concept of geo-cultural immobility. A minority's geo-cultural immobility is identified as an imposed low geographic mobility within a nation with low cultural pluralism. It establishes the Lebanese Shi'a's geo-cultural immobility, to which it attributes their religious resurgence. This Lebanese Shi'a religious resurgence is proven in this research to produce zealots needed by religious terrorist organizations. This study also introduces and defines religious terrorism as violent acts performed by elements of a religious organization or sect, growing out of a commitment to communicate a divine message. It distinguishes between religious terrorism, secular terrorism, and fighters for religious freedom, which are based on the actors' motives, affinities, and consciousness of the maliciousness of their acts. The primary and secondary data and the quasi-experiment in this research support its special hypotheses. They indicate a statistical correlation between eight Lebanese Shi'a cultural and religious attributes: (1) age, (2) marital status, (3) extent of Shi'a Imam's militancy, (4) personal religious commitment and religious resurgence, (5) zealotry, (6) geo-cultural immobility, (7) imprisonment of family members, and (8) willingness to commit terrorism.
40
Andayani. "Spiritual sensitive social work : a descriptive analysis of working with the dying." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99159.
Testo completoAbstract (sommario):
It is generally accepted that spirituality can play an important role in the end stage of the life of a person. Spirituality can provide a source of comfort and guidance and in so doing be a coping strategy. Social workers should take into account this spiritual component of their work particularly with clients who use spirituality as a form of social support. This thesis provides a theoretical understanding of spiritual based practice. It identifies the principles and competencies central to this practice, including the need for worker self awareness. It then illustrates how certain social work students have applied these principles in their practice with dying clients.<br>The author's own identification as an individual from a religiously oriented Muslim country is used to illustrate the importance of understanding and working from the world view of clients. The author concludes that spirituality should not be ignored by social workers in their practice.
41
Rehel, Erin Marie. "Female genital cutting in the context of Islamic bioethics." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83201.
Testo completoAbstract (sommario):
Female genital cutting (FGC) has received much attention since the early 1980s. Decried as both a human rights violation and a barbaric example of the patriarchal subjugation of women and girls in developing nations, FGC has only recently been examined within the cultural framework in which it takes place. This thesis will focus on the Muslim communities in Egypt and Sudan who continue to engage in FGC as a required Muslim practice. Starting from the notion that FGC has a limiting effect on a woman's overall health, this thesis will use three foundational notions from Islamic medical ethics to argue against the continuation of FGC. Specifically, it will elaborate and draw on the Islamic position in favor of organ transplantation, thus further illustrating the argument against FGC. By using principles and notions from Islamic medical ethics, this thesis will argue against FGC from within Islam.
42
Khairan, Ab Razak bin Mohd. "The influence of Islam in the military: comparative study of Malaysia, Indonesia and Pakistan." Thesis, Monterey California. Naval Postgraduate School, 2004. http://hdl.handle.net/10945/1663.
Testo completoAbstract (sommario):
Approved for public release, distribution is unlimited<br>Islam permeated throughout the military institutions of Malaysia, Pakistan and Indonesia and replaced the Western and foreign military cultures the military had inherited due to society becoming Islamized following the revival of Islam. The implementation of true Islamic model practices and values differ slightly from country to country depending first on the level of piousness of its existing military personnel, new personnel input and the military leadership. The second factor is the degree of motivational drive of the head of state in encouraging Islam. Islamized military institutions are also faced with the challenges created as a result of sects and schools that emerge in the form of Islamic parties and extremist groups. The argument will be that Islamic teachings in military affairs can result in peace, solidarity and solve the Civil-Military Relations (CMR) problems. In the final analysis, guided moderate Islamic influence' bring harmony to CMR in Malaysia, while the uncoordinated influence of Islam in the Indonesian military made the CMR problematic. It is different in Pakistan because the strong influence of Islam has encouraged the generals to wrest political power from civilians.<br>Lieutenant Colonel, Royal Malaysian Air Force
43
Gibb, Richard. "Grace and global justice : the socio-political mission of the church in an age of globalization, with special reference to Jürgen Moltmann, Stanley Hauerwas, and Oliver O'Donovan." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13590.
Testo completoAbstract (sommario):
This thesis seeks to explore two fundamental theological questions: first, what does it mean for the Christian community to conceive of itself as a community defined by the covenant of grace; and second, what are the implications of this distinctiveness for its socio-political mission in an age of globalization. The project is interdisciplinary in its approach, and seeks to integrate biblical and theological inquiry together with the specific opportunities and challenges found in a globalized world. Our way of organizing this thesis is attuned to the demands of argument and method of research employed. Divided into three parts, the thesis derives from a critical examination of a theology of grace and its ramifications for the mission of the church in addressing contemporary issues. Part 1 commences by surveying broadly Reformational theological scholarship from the turn of the twentieth century, and explores how this thesis will make a distinctive contribution to scholarly discussion of the church's socio-political mission through focusing on the central doctrine of grace. Part 2 constitutes a comparative analysis of three leading contemporary theologians evaluating to what extent a theology of grace is evident in their theological political theories. Part 3 is where we seek to apply our theological investigation with the phenomenon of globalization, and engage with international political theory through concentrating on the concepts of power and justice in an interdependent world. The conclusion reached in this thesis is that the doctrine of grace, by virtue of its theocentric and trinitarian emphasis on revelation, reconciliation, election, and creation, directs the Christian community in an age of globalization to be an agent of God's justice in the socio-political arena through demonstrating servant-leadership to contribute in enabling the world's poorest and weakest citizens to share in the benefits brought by a globalized world.
44
Munro, Marc Andrew. "Religion and revolution in Egypt." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43921.pdf.
Testo completo
45
Lunt, Eric N. "The effects of globalization on state control of civil society : the Catholic Church in Vietnam during autarky and interdependence /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://handle.dtic.mil/100.2/ADA432523.
Testo completoAbstract (sommario):
Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, March 2005.<br>Thesis Advisor(s): Anne Clunan, Aurel Croissant. Includes bibliographical references (p. 91-97). Also available online.
46
Gwemende, Kudakwashe G. "Impact of globalisation on parenting in Buhera district." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019/209.
Testo completo
47
Aceves, Sara. "Ain't I a Muslim woman?: African American Muslim Women Practicing 'Multiple Critique'." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/pomona_theses/38.
Testo completoAbstract (sommario):
This thesis explores both limits and possibilities. It reflects on processes of appropriation, re-signification and critique as practiced variably by African American Muslim women. I situate these processes within the concept of multiple critique, for specifically three moments-Sherman Jackson's Third Resurrection, the black feminist tradition, and Islamic feminisms.
48
Murphy, Richard. "Health professionals and ethnic Pakistanis in Britain : risk, thalassaemia and audit culture." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/2802.
Testo completoAbstract (sommario):
The central theme or 'red-thread' that I consider in this thesis is the concept of risk as it is perceived by and affects the two sides of the medical encounter -in this instance ethnic Pakistanis and Health Professionals- in Britain. Each side very often perceives risk quite distinctively, relating to the balance between the spiritual and temporal realms. This is particularly germane in matters to do with possible congenital defects within the prenatal realm for the ethnic Pakistani, and predominantly Muslim, side of this encounter. Thus one of the factors considered in this thesis is how senses of Islam impact upon the two sides. By ethnic Pakistanis Islam is seen as central to all life decisions, whilst Health Professionals view Islam with some considerable trepidation, little understanding it or its centrality to the former's decision-making processes. This is particularly significant with regard to attitudes to health and health care. In the initial stages of the project I had thought first cousin marriage (FCM), seen by ethnic Pakistanis as desirable and by Health Professionals as putting ethnic Pakistanis at-risk to be central to the argument, but concluded that concerns around FCM were a 'red herring', merely a trope for the tensions between the two sides -at once both British and at-risk from audit culture. Although no longer central, FCM remains a viable touchstone in consideration of the two sides' perceptions of genetic risk. In this thesis the medical encounter between ethnic Pakistanis and Health Professionals is performed within the realm of the so called New Genetics. Here the respective understandings of the New Genetics are informed by the enculturation processes that shape the two sides' world view. Furthermore, I will agree with Lord Robert Winston's and others' concern that any attempt to eradicate an adaptive genetic mutation, in this instance, thalassaemia, from the gene pool is not only undesirable in the short term, but also that such eradications may have an adverse, and far reaching, effect on whole population groups in the future. The main thrust of my argument is that audit culture not only compounds risk for both sides, but also perpetuates institutional racism within the National Health Service (NHS), by promulgating what I have called the language myth. That is to say that much institutional racism is the unwanted by-product of the NHS's attempts to become more patient centred and its continuing efforts to develop systems of best practice. This professionalisation process within the NHS can be seen to impact most strongly in relation to communication -particularly the claimed language barrier between the two sides. This 'barrier' has worrying policy implications for any meaningful communication between the two sides, notably relating to obtaining informed consent from ethnic Pakistani patients -with a resultant increase in risk for the two sides and clear economic consequences for the NHS.
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Suleman, Yasser. "The legislative challenges of Islamic banks in South Africa." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/21644.
Testo completoAbstract (sommario):
Thesis (MBA)--Stellenbosch University, 2011.<br>The Islamic Banking industry has been one of the fastest growing industries worldwide with a compound annual growth rate of 28% between 2006 and 2009(Reuters, 2010). These growth rates were experienced amidst the worst economic meltdown the world has seen in decades. This is a clear indication that there is a high level of confidence in the industry.
Although the industry has existed for centuries, the past few decades have brought about a revival in Islamic banking. Many Western countries are recognising the industry’s importance and have taken various steps in supporting the establishment of it. South Africa has also taken such steps and has a vision of becoming a hub for Islamic banking on the African continent.
This mini thesis examines the differences in nature of the underlying principles of Islamic and conventional banking which then brings to the fore the various challenges that exist in the unhindered functioning of Islamic banks within Western countries. These challenges revolve around institutional and legal frameworks, regulatory and supervisory bodies, South African Reserve Bank requirements, interest, taxation and conceptual understandings.
In order to provide recommendations to address these challenges, case studies of Islamic banking in both, Islamic and Western countries were conducted. These case studies provided insight into how countries have addressed similar challenges and to what degree were they successful. This provided the basis from which recommendations were made for Islamic banking to function efficiently and effectively in South Africa and for the country to achieve its goal of becoming a hub of Islamic banking on the African continent.
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Nahavandy, Firouzeh. "Contribution à une sociologie politique des révolutions: le cas iranien." Doctoral thesis, Universite Libre de Bruxelles, 1987. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/213491.
Testo completo