伊斯蘭作為一個世界性宗教，早於十九世紀下半葉已在香港落地生根，在港定居繁衍的穆斯林社群主要包括了南亞裔穆斯林、非洲裔穆斯林、印尼裔穆斯林以及華人穆斯林等不同的社群，構建了一個多元的穆斯林社群。本研究以香港的華人穆斯林的社群發展歷史為核心，嘗試探討他們在香港的「在地化」歷程。香港的華人穆斯林社群之源起可追溯至十九世紀末，最初來港的華人穆斯林從中國廣東一帶遷至香港，可被稱為「廣東穆斯林」，而在二戰戰後來港的華人穆斯林則由華北及西北地區南來至香港，被稱為「北方穆斯林」。兩大香港華人穆斯林社群在展開「在地化」的過程，希望能在融入香港主流社會生活的同時，仍能保存傳統伊斯蘭的信仰和文化內涵。在強調生活世俗化的香港，維持和傳承宗教傳統並不容易，社會客觀條件和接受正統伊斯蘭教育的穆民愈來愈少，使香港華人穆斯林的宗教承傳出現了明顯的「斷層」問題。與此同時，在宗教意識日益薄弱的情況下，香港華人穆斯林社群的政治影響力在香港主權移交至中國後開始顯著增加，並與其他非華人穆斯林社群之間出現了政治勢力此消彼長的現象。本文最後會嘗試探討在這種看似矛盾的現象背後，香港的華人穆斯林如何在世俗化的香港繼續傳承其宗教以解決宗教傳承的「斷層」問題。 / As one of the most important and popular religions in the world, Islam planted its roots in Hong Kong beginning since the 1850’s. The spread of Islam spread in the city was linked with the development of local history. Muslims from South Asia, Africa, Indonesia and Mainland China all started their groups in this highly globalized city. This research focuses on the historical development of Chinese Muslim communities in Hong Kong. In fact, the first batch of Chinese Muslims arriving in Hong Kong were mainly Muslim families living in Guangdong, which was geographically linked with the boarder of Hong Kong during the mid to late 19th century. This batch of incoming Muslims could be categorized as "Cantonese Muslims". Then, immediately after the end of World War II, a number of Chinese Muslims from the north and northwest regions of Mainland China migrated to Hong Kong as a result of the war. This batch of Chinese Muslims is categorized as "Northern Muslims". This paper seeks to outline the migration history of local Chinese Muslim communities as well as the process of "localization". Batches of Chinese Muslims started their new lives in Hong Kong and interacted with different sectors of local society. Many of them tried hard to assimilate into local society while maintaining their Islamic religious traditions. However, it was not an easy task to keep Islamic traditions in a highly secular and commercial society such as Hong Kong. / Structural changes of Hong Kong society had significantly re-sharped the identities and historical track of the Muslim communities. Owing to the lack of basic Islamic education and a secularized social environment, chasms appeared between generations of Chinese Muslims in Hong Kong in terms of the inheritance of Islam’s religious traditions. Although the religious identity of Chinese Muslims have blurred, especially for the younger generations, the political power of the Muslim community has significantly increased due to different factors, with the handover of the colony being a critical one. This has constructed a new political arena for the community, resulting in a shift in political power between Chinese and non-Chinese Muslim communities. Finally, this paper will also seek to explore what local Chinese Muslim communities could do to inherit their traditions and identities in a sustainable manner in the secularized society of Hong Kong. / Detailed summary in vernacular field only. / 霍揚揚. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 151-173). / Abstracts also in Chinese. / Huo Yangyang.

Thèse (Ph.D.)--Vrije Universiteit Amsterdam, 2006. / Résumé en anglais et néerlandais. Bibliogr.

Thesis (M.A.)--Gordon Conwell Theological Seminary, South Hamilton, MA, 2005. / Abstract. Includes bibliographical references (leaves 90-95).

Dissertation--Philosophische Fakultät--Zürich--Universität, 2000. / Bibliogr. p. 337-348.

Thesis Ph. D--Katholiek Universiteit Nijmegen, 2003. / Bibliogr. p. [193]-208.

Thèse de doctorat : Géographie, Histoire, Histoire de l'Art, Tourisme : Lyon 2 : 2000. / Titre provenant de l'écran-titre. Bibliogr.

Thesis (Ph. D.)--University of Chicago, Dept. of Near Eastern Languages and Civilizations, 2001. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, June 2004. / Thesis advisor(s): Seyyed Vali Nasr. Includes bibliographical references (p. 91-93). Also available online.

Thesis (doctoral)--University of Newcastle upon Tyne, 1998. / BLDSC reference no.: DX198830.

This thesis is an inquiry into Muh&dotbelow;ammad al-Ghazali's (1917-1996) model of da'wah. It uses Ghazali works as well those of his critics to build up a coherent model of da'wah for contemporary societies. The research first delves into Ghazali's life, learning, and career. It examines his association with the Muslim Brotherhood as well as his intellectual and professional contributions to da'wah and society. This examination provides us with a better understanding of the socio-cultural and intellectual background of Ghazali. The research also explores Ghazali's personality in order to find out the reasons underlying his harsh language or simply the stylistic problems that earned him much criticism. This examination shows that Ghazali was a traditional scholar who profoundly understood the dynamics and implications and of the Islamic development, with a modern approach to the question of religion and society. More importantly, it demonstrates his critical sense, in light of his reviews of contemporary of da'wah . / This study also examines Ghazali's conceptual framework of da'wah. This highlights his understanding of major concepts, definitions and characteristics including da'wah in the Quran and the models of da'wah as illustrated by prophets. It also addresses some essential questions, such as innate human nature, People of the Interval ('Ahl al-Fatrah) and the universality of da'wah. It provides a closer look at the effects of society, culture and freedom on da'wah, and demonstrates Ghazali's perspective on the requirements for undertaking modern da'wah. This section provides us with a clear understanding of how Ghazali understood da'wah in light of revelation and with a serious consideration of the socio-cultural, economic and political context of Muslim societies. / The above framework led Ghazali to the catalyst of da'wah, the da'i. In light of his conceptual framework of da'wah, Ghazali addresses the various spiritual, moral and educational requirements of da'is . This is made in reference to his ambitious search to quickly and comprehensively fill the serious gap between Muslim life and Islamic ideals, which caused him to produce an ideal image of da'wah. This was not easily achievable, given the many problems and deficiencies affecting contemporary Islamic learning, society and culture, which Ghazali repeatedly raised throughout his analysis. In his discussion of da'wah and da'is, Ghazali used a highly vigorous and critical approach, one that unfortunately employed harsh tones and sometimes demeaning language in his extensive discussion of da'is' undertakings and contributions. / This research also considers Ghazali's methodology, including the da'is' approach to da'wah and, most importantly, his fiqh al-da'wah (legal methodology of da'wah), where he attempt to rebuild the priorities of contemporary da'wah in light of his own understanding of the best interest of da'wah (mas&dotbelow;lah&dotbelow;at al-da'wah). Often, Ghazali justifies his criticism of legal interpretations about da'wah based on the mas&dotbelow;lah&dotbelow;a or his re-interpretation of religious texts, yet does not provide or elaborate a systematic methodology or even clear criteria, which would assure consistency and uniformity in his approach towards the problems and challenges of da'wah. At the core of his discussion of the legal methodology of da'wah, Ghazali consistently showed a concern about the opinions of Westerners and the question of what could yield a positive impression of Islam. / The various studies of Salafi scholars and da'is have intensely criticized his works as too general, literary, speculative and even destructive for the healthy development of Muslims. In contrast, his contribution was and still is viewed as strongly positive and authoritative by a considerably large number of Muslim scholars, da'is and Muslim activists. His ideas are continually drawn upon whenever modern da'wah and the relationship between East and West in particular are discussed. It is very likely that his contributions will gain increasing intellectual and academic attention, most precisely when developing a new modern model for da'wah in Muslim societies, when trying to analyze and solve the problems and challenges of Muslim societies, or when striving to present Islam and Muslims to the Western world.