Abstract This dissertation explores how the British Columbia Muslim School (BCMS) re-sponds to the tension between preserving and promoting an Islamic worldview and values and the challenge to correspond to the norms and values of the dominant soci-ety in the context of Canada’s multicultural society. The dissertation further focuses on how the school teaches students the principles of Islam to strengthen their faith and identity while providing a safe environment in which to practice their faith and adopt an Islamic way of life. It also discusses the challenges faced by students and teachers of the BCMS in practicing Islam in public. In addition, the dissertation analyses perspectives on developing multicultural com-petence; how the BCMS deals with the issue of isolation, and the compatibility of an Islamic education with Canada’s multicultural system. This dissertation argues for the development of a more open and inclusive Islamic education curriculum for the BCMS as an alternative to the present exclusive cur-riculum that, as Ramadan (2004) observes, emphasises the differences between Islam and the mainstream society. If there is a hope of creating better integrated students, the Islamic education curriculum should find a balance between preserving students’ beliefs and Islamic identity, and enhancing their multicultural competence. To this end, the Islamic education program should expand the concept of respect to in-clude non-Muslims’ beliefs and cultures, and define good Islamic practices to include good citizenship in the multicultural context. In return, this dissertation argues, Canada’s public schools, government agencies, and media outlets should develop policies aimed at challenging Islamophobia and present Islam from a perspective of peace and social justice, and not from the nega-tive images which present Islam as a religion based on extremism (Zine, 2004). Finally, the dissertation offers some recommendations for finding a balance between preserving students’ faith and identity, and enhancing their multicultural competence.

What is the reader of the Bible to make of Esau, Jacob’s brother? Why is Israel’s neighbor Edom treated so harshly in the prophetic literature? And how might one understand the relationship of these traditions? This study engages these questions by offering a canonical reading of the Esau and Edom traditions of the Hebrew Bible in light of the theological issue of election, looking specifically at the portrayal of Esau and Edom in Genesis, Deuteronomy, and the prophetic material. First, it is argued that the depiction of Esau in Genesis is, on the whole, positive. Though the unchosen son, Esau is blessed and responds well to the challenges life presents him with. Thus, the unchosen brother is by no means cursed or excluded from the divine economy. These motifs find resonance in Deuteronomy, which in particular construes the issue of land possession in explicitly theological language, while reinforcing the kinship motif. Second, it is put forward that Edom is portrayed negatively by the prophets for violating a relationship of brotherhood, and for disrespecting the divine apportioning of the lands. It is this twofold rejection of their brother Israel as well as YHWH who has appointed the lands that helps account for the harsh message of the prophets. And third, it is suggested that these two traditions have resonance with one another based on their overarching theological concerns, heuristically labeled brotherhood and inheritance. Returning to the issue of election, it is proposed that these themes may helpfully be understood within the theological categories of divine initiative and human response, as the response of those involved is taken up in YHWH’s own responsiveness, whether in blessing or judgment.

No description available.

The present study is an attempt to restore the text of Qawaid al-Tasawwuf by comparative and comprehensive study of its manuscripts. This thesis also aims to study Zarruq’s concept of juridical Sufism as manifested in this book. Qawaid is one of the most significant works of Zarruq in which he tried to introduce the principles of Sufism in a way that integrates shariah with haqiqah and incorporates theology and jurisprudence with the tariqah; or a fusion of legal rectitude within Sufi devotion and piety. Interpreting the Shadhili notion of usuli tasawwuf, Zarruq constructed the theory of juridical Sufism on its theological and metaphysical grounds. The presentation of Islam in such an integrated form appealed and attracted not only the Muslim scholars but also saints to his most impressive accomplishment. His teachings and intellectual legacy left a lasting impact on Maghribi society, in particular the circles of the Shadhiliyah which were renamed the Zarruqiyah due to his impact. This thesis is divided into two parts. The first part consists of the edited text of Qawaid al-Tasawwuf since the main concern of this thesis is to restore the original text and verify the authenticity of its contents by the comparative study of its MSS. In order to establish a clear, authentic and authoritative text, the rules of codicology, orthography and methods of textual research have been applied. Six MSS and a published edition have been used for the restoration of the text. After establishing the text, some appendices have been added to make the text more accessible for readers. These appendices contain some additional Qawaid, references to Quranic verses, Prophetic traditions, and sources mentioned in the text. Moreover a bibliography and index is fixed at the end. The second part contains an introduction which has been divided into six unequal sections. The first section is a short introduction to Zarruq’s life, his teachers, his travels from Morocco to the Hijaz as well as his migration to Misratah and other important events of his life. The second section is an attempt to present Zarruq’s intellectual heritage by outlining his works and the contribution of his Sufi order. The third section is an introduction to the manuscripts and published editions of Qawaid al-Tasawwuf. The fourth section explains the methodology of editing used for the restoration of the text. The fifth section is a description and analysis of Qawaid al-Tasawwuf. The most significant task of this section is to analyze Zarruq’s ideas as manifested in this book in order to appreciate how he amalgamates and integrates Islamic jurisprudence with Sufism. We consider this his most significant contribution to the Sufi heritage because of its distinctive genre, theme and its innovative ideas concerning the unification of the Sufi path with law and theology and its elaboration and explanation though the qawaid genre, upon the model of works of al-qawaid al-fiqhiyah wa-al-usuliyah (jurisprudential and theological maxims). The sixth section is a summary of Qawaid al-Tasawwuf. According to the Escorial MS the Qawaid consists of a preface, an epilogue and two hundred and twenty four principles. These principles are divided into seventeen chapters which consist of unequal and loosely related qawaid. In this section we have attempted to present a brief summary of each qaidah.

The Christian-Muslim dialogue has exploded in recent decades into a cacophony of voices on history, politics, theology, and literary criticism, yet there remains little concentrated effort to preserve the Qur’anic voice in its original context, or highlight those voices from each side that employ the Qur’an as a builder of bridges rather than walls between Christianity and Islam. Herein is a survey and analysis of the Christian-Muslim dialogue during four centuries, highlighting those voices of ecumenical tone which have more often used the Qur’an for drawing the two faiths together rather than pushing them apart, and amplifying the voice of the Qur’an itself. This study begins with a survey and analysis of voices from the first three centuries of Islam, arranged thematically, exploring the tone of dialogue and the development of its key themes. The second section is a survey and anaylsis of Christian and Islamic voices in dialogue from the most recent century, comparing the two time periods and amplifying voices of ecumenical tone whose innovations and interpretations may without proper attention be missed by the academy. The entire study concentrates not only on the ecumenical tones of dialogicians, but focuses on the interpretation of the Qur’an, highlighting key verses in the conversation. This study also amplifies the voice of the Qur’an itself in its historical context, as a dialogical voice. This research finds that there is tremendous ecumenical ground between Christianity and Islam in the voices of their own scholars, extending from a period of declining ecumenism during the first three centuries of Islam, to a period of resurging ecumenism during the most recent century until now. This study also finds, highlighted among the ecumenical voices in the Christian-Muslim dialogue, that the Qur’an itself is possibly among the strongest of those voices.

This thesis is primarily concerned with a study and critical examination of the manuscript al-Du’afa’ of al-Bukhārī, which is one of the earliest and most important manuscripts to be written on the subject of <i>Al-Jarh wa al-Ta'dil</i> (disparagement and validity).  This thesis is one of the first to examine existing manuscripts of this work, and in it five copies of the same manuscripts are compared.  It is one of very few studies in the English language that critically examine the books of <i>Al-Jarh wa al-Ta'dil</i> to try to understand the methodology of its scholars, and to attempt a reconciliation between their differing opinions.  At the same time, it will enrich the current Arabic literature in this field, as there has not yet been a complete study of this crucial manuscript in the field of <i>Hadīth.</i> This thesis may be considered to be an exposition of two main points: firstly, it collates and critically examines the terms of disparagement that have been used by al-Bukhārī or transmitted by him from his teachers in the manuscript <i>al-Du’afa’</i>, and a comparison of his usage of these terms with other common opinions regarding them.  Also a comparison is made between al-Bukhārī's usage of these terms in this manuscript with his usage in his other books. Secondly, it involves a presentation of the manuscript <i>al-Du’afa’</i> in a clear academic fashion that makes it accessible to students and researchers of all backgrounds.  This study makes it apparent the great importance of the manuscript <i>al-Du’afa’</i> in the field of <i>Al-Jarh wa al-Ta'dil</i>.

Wisdom’s understanding of Israel’s history, of contemporary politics and of the immortal fate of the persecuted sage can be understood to be part of the same theological outlook. Through each of these topics runs the conviction that judgement by God will be seen in the present cosmos. Eschatological language is applied, therefore, not so much in the hope of a single future point – the coming of the kingdom of God in a universal sense – as in the ongoing overthrowing of rulers and the preservation of God’s people. Wisdom’s explanation of how and why this is the case is found in a critical meeting of traditional Jewish Wisdom, eschatological hope, and the Stoic concept of pneuma. By the use of these resources Wisdom is able to speak of the ordering of the cosmos on behalf of God’s people.

The Minor Prophets or the Book of the Twelve has received not a little scholarly attention in the last few years. The primary inquiry is whether these prophetic books should be read as twelve disparate works or as one collected and edited anthology of prophetic works. This thesis observes that there are three different sequences in the Hebrew (proto-MT), Greek (OG or LXX), and Qumran (4QXII^a or 4Q76) manuscript traditions.  The variation in sequence of the books – specifically seen in Joel and Micah in the Hebrew and Greek editions and Jonah in the Qumran edition – provides for a different reading strategy and distinct concern in the three extant traditions. In addition, this thesis argues there is an observable unity and coherence to the prophetic corpus of the Twelve with respect to the topoi of “land” and “temple”.  Our concern focuses on the Hebrew edition and sequence of books and what particular theology arises from this specific tradition. The first lines of the book of Hosea and the last lines of the book of Malachi provide a special emphasis on the nature of the YHWH’s land designated as Israel, whether defiled and cursed or sacred and fertile. The second book of the Twelve is Joel, and a dominant concern is that the devastation of the land poses an immediate threat to the viability and continuance of YHWH’s earthly sanctuary in Jerusalem.  The prominent themes of land and temple are also taken up in Amos-Zephaniah, but here the idea is introduced that the surrounding international peoples must be judged by YHWH in Jerusalem before YHWH can rebuild his earthly temple on Mount Zion and provide for a restored cosmos.  Haggai-Malachi concentrate almost exclusively on temple restoration and purification, and these books demonstrate that the earth will only be renewed when the deity nourishes the land through the temple cult, and the earth in return feeds the deity as he rules in his mountain temple.

This study is an attempt to illuminate the values and ethos of the eighth-century prophets - Amos, Hosea, Isaiah, and Micah - from the perspective of the Mizo people in Mizoram, India. The thesis is divided into seven chapters. The first chapter is an introductory chapter that deals with the survey of previous research, introduces the main objectives and the approach adopted which put this study in perspective and sharpens its focus. Chapter two is set apart to deal with the values and ethos of the tribal peoples in Northeast India with special reference to the Mizo tribe. This illuminates the fundamental tribal values and ethos and draws attention to issues which challenge their socio-cultural lives in the present context. In light of the discussion in chapter two, the values and ethos of the Hebrew tribes in the Old Testament are discussed in chapter three. Hebrew values were originally dominated by the rural communitarianism, minority peoples' worldviews and experiences of oppression and poverty. However, these traditional values were undermined by the elitist values in the period of the monarchy, which caused tension and conflict that largely formed the background of the ministry of the eighth-century prophets. In chapter four, the prophets' concepts 0 f ~~rV~ and ilPi~ in Isaiah 1 :21-26 and Amos 5:21-27 are examined in light of the Mizo socio-ethical principle known as tlawmngaihna. In chapter five, the prophets' values concerning wealth and poverty are discussed, based on Hosea 2:2-5 and Amos 6: 1-7, in light of the Mizo concept of honour and shame concerning rich and poor. In chapter six, the values defended by the prophets in the context of latifundialisation as found in Isaiah 5:8-10 and Micah 2:1-3 are analysed from the point of view of the dispossessed tribal peoples who are uprooted from their ancestral lands in India. In the concluding chapter, the mam findings of the investigation are highlighted showing that the tribal perspective can illuminate the values and ethos of the prophets in new and different ways. We also briefly discuss the significance of the findings for the Christian community in the present global context.

No description available.