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The Global ETD Search service is a free service for researchers
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Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 1 to 8 of 8 (0.038 seconds)Spelling suggestions: "subject:"azhar"" "subject:"izhar""
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Die Auseinandersetzung zwischen Al-Azhar und der modernistischen Bewegung in ÄgyptenAḥmad, 'Abdelḥamíd Muḥammad, January 1963 (has links)
Dissertation--Hamburg. / Vita. Bibliography: p. 139-149.
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Hamka's method of interpreting the legal verses of the Qur'ān : a study of his Tafsir al-AzharYusuf, Milhan January 1995 (has links)
Having been influenced by the Muslim reformist ideas championed by Muhammad 'Abduh and his colleagues, Hamka attempted to disseminate and ameliorate the reform ideas in his country, Indonesia, through the means available to him; that is by preaching and writing. He was among the most prolific contemporary authors, having written 113 books including his monumental Tafsir al-Azhar. In this commentary, Hamka has probably included the sum of his ideas particularly those pertaining to religious aspects. With regards to the religious aspects, he mostly discusses the problems of theology, sufism and law. Hamka's conception of the law portrays his challenge and struggle towards the abolishment of taqlid (uncritical acceptance of the decisions made by the predecessors) and the implementation of ijtihad (personal opinion). In addition, his legal comments and interpretations are quite different from many of the comments made by sectarian commentators, who saw in tafsir a forum for defending their schools of thought. However, Hamka steered away from any school of thought and tried to be as objective as possible in his work, an attempt reflected in his method of interpreting the problematic legal verses. Moreover, he did not limit himself to a single method of interpretation. On the contrary, he availed himself of both the tafsir bi al-ma'thur method (interpretation derived from the Prophet, the Companions and the Successors) and the tafsir bi al-ra'y method (interpretation based on reason).
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Hamka's method of interpreting the legal verses of the Qur'ān : a study of his Tafsir al-AzharYusuf, Milhan January 1995 (has links)
No description available.
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Al-Azhar and the Orders of KnowledgeGubara, Dahlia El-Tayeb M. January 2014 (has links)
Founded by the Fatimids in 970 A.D., al-Azhar has been described variously as "the great mosque of Islam," "the brilliant one," "a great seat of learning...whose light was dimmed." Yet despite its assumed centrality, the illustrious mosque-seminary has elicited little critical study. The existing historiography largely relies on colonial-nationalist teleologies that are grounded in a strong centrifugal essentialism: positioning Cairo (and al-Azhar) at a center, around which faithfully revolve concentric peripheries.
Setting its focus on the eighteenth century and beyond, this dissertation investigates the discursive postulates that organize the writing of the history of al-Azhar. Through textual explorations that pivot in space and time, it elucidates shifts in the entanglement of disciplines of knowledge with those of the self at a particular historical juncture and location. It thus locates al-Azhar in the modern order of knowledge, even as it imagines another intellectual universe bound by ideas, texts and authors who lived before and outside Europe: one which articulated itself in conceptual, epistemic, moral, social, cultural and institutional ways, modernity as such cannot not capture.
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Islamic Law and Legal Education in Modern EgyptNakissa, Aria Daniel January 2012 (has links)
This dissertation examines the transmission of Islamic legal knowledge in modern Egypt. It is based on two years of ethnographic fieldwork in Cairo among formally trained Islamic scholars. With governmental permission, I was able to attend classes at both al-Azhar’s Faculty of Sharīʿah and Cairo University’s Dār al-ʿUlūm. I also participated in the network of traditional study circles operating in and around al-Azhar mosque. Combining ethnographic data with extensive archival research, I trace the effects of government-led initiatives over the past century and a half to reform traditional religious learning. Such have revolved around increased incorporation of Western educational methods. There are two themes on which I focus. The first centers on ethics and subjectivity. Talal Asad has suggested that for pre-modern Muslim jurists, accurate understanding of sacred texts presupposed an appropriate "habitus". Drawing on Wittgenstein and Bourdieu, I elaborate Asad’s brief remarks along the following lines. Given that how a text is read depends upon the attributes of the reader, religious authorities insisted that proper interpretations could only be generated by proper character. The way in which to produce proper character was to mold it through a suitable program of ethical discipline. I demonstrate that pre-modern Islamic educational techniques were structured with the aim of imparting a particular habitus (modeled on that of the Prophet) by enjoining meticulous and constant imitation of the Prophet’s personal habits (Sunnah). By transforming themselves into living replicas of the Prophet, jurists believed that they acquired the ability to mirror his textual interpretations. I then describe how traditional linkages between knowledge and ethics have been eroded by the importation of Western learning techniques, scrutinizing the effects of these changes on substantive legal doctrine. The second overarching theme of my research examines how changes in pedagogical methods have produced a corresponding shift in "episteme". Using Foucault, I argue that premodern religious learning was dominated by an episteme centered on language and grammar. I proceed to describe how modern educational reforms have succeeded in inaugurating a new episteme modeled on the natural sciences. I assess the impact of this shift on modes of legal reasoning. / Anthropology
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Making Falsafa in Modern Egypt: Towards a History of Islamic Philosophy in the Twentieth CenturyGiordani, Angela Marie January 2021 (has links)
“Making Falsafa in Modern Egypt” is an intellectual and institutional history of a phenomenon in colonial-national Egypt known to participants and observers as the “Islamic philosophy revival.” At the helm of this “revival” was an intellectually and politically diverse group of local scholars—shaykhs trained at Cairo’s venerable al-Azhar mosque-university as well as philosophers and Arabists with doctorates from the Sorbonne and Cambridge—united by a commitment to rehabilitating the legacies of Ibn Sina (Avicenna), Ibn Rushd (Averroes), and other classical masters of the philosophical discipline known in Arabic as falsafa. My dissertation excavates the archive of this little-studied Egyptian revivalist movement to offer a situated intellectual history of the production, diffusion, reading, and uses of the Arabo-Islamic philosophical tradition in modern global thought. In so doing, I begin to address the neglected yet consequential question of how and to what end scholars in the Arabic-speaking regions of the Muslim world studied, taught, interpreted, and otherwise engaged their philosophical heritage in the modern era.
In tracing the efforts of prominent twentieth-century Egyptian philosophers to reconstitute classical falsafa for modern thought and education, I rely on their published scholarship, conference presentations, personal papers, and articles on politics and education as well as archival records from the institutions where they worked and studied. I show that these scholars (re)made their philosophical tradition into a privileged subject and means of reform, taking its revival to be an essential precondition for Arabs’ modern becoming. By writing revisionary histories and building new archives of falsafa, they redefined its disciplinary bounds and canon as understood in Islamic and European scholarly traditions while also presenting novel genealogies of science, reason, and humanism that provincialized Western philosophy and configured its Islamic counterpart as an alternative universalism. As widely-read international scholars who studied and taught at universities across the Middle East and Europe, meanwhile, they played a crucial role in establishing “Islamic philosophy” as an object of international academic inquiry and a “world tradition.” Whereas the modern reconstruction of the Arabo-Islamic philosophical tradition is generally represented as a project internal to Orientalism driven by Europeans, my dissertation recasts this major hermeneutic enterprise as a chapter in the intellectual history of Islam and the Arab world. By tracing the meaning and making of falsafa in colonial-national Egypt through the works of its local revivers, I begin to document the formative role of colonized Arab and Muslim scholars in the global historical processes, networks, and debates that made their philosophical heritage into one of the most widely-studied thought traditions in the contemporary era.
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Tafsiri Baina ya Kiswhaili na Kiarabu Nchini MisriSalah, Alaa 11 September 2019 (has links)
In Egypt, Swahili has a prominent role as it is used in teaching, religious activities and journalism related with East African Countries. This is a sign of the good relations between Egypt and East African areas where Swahili is used. These relations are also based on the religion of Islam. Translations from Swahili into Arabic and vice versa play a special role in the cultural exchange between Egypt and Swahiliphone East Africa. Two Egyptian institutions are especially active in translation, the university of Al-Azhar and the National Centre for Translation. This article gives an overview of translation activities in Egypt and discusses their opportunities and challenges.
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Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundationsDaly, Marwa El 16 May 2012 (has links)
Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt. / This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
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