- About
-
The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
provided by the
Networked Digital Library of Theses and Dissertations.
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.
Search results
Showing 11 to 19 of 19 (0.018 seconds)Spelling suggestions: "subject:"caliph"" "subject:"caaliph""
| 11 |
On Self-Declared Caliph Ibrahim’s December 2015 Speech: Further Evidence for Critical Vulnerabilities in the Crumbling CaliphateKamolnick, Paul 02 January 2016 (has links)
Excerpt: On December 26, 2015 a 24-minute audio message was released by the Islamic State Organization’s (ISO) official media arm al-Furqan.
|
| 12 |
The initial destination of the Fâţimid Caliph ʻAbd Allâh al-Mahdîʾs Dâr al-Hijrah : Yaman or Maghrib : the politico-military activities of the Daʻwah in the Maghrib and YamanJiwa, Shainool. January 1984 (has links)
No description available.
|
| 13 |
Medieval Glass and the Aesthetics of SimulationGillman, Matthew Elliott January 2021 (has links)
Gemlike objects are a nearly ubiquitous phenomenon in the medium of glass, although culturally specific studies remain scarce. This dissertation considers the production of such works in the early medieval period, primarily in association with Abbasid rule. The first half attends to several accessory issues, including glass-related terminology, glass-coloring treatises, the lives of glassworkers, gemstone connoisseurship, and the legal status of such products. These demonstrate a range of coexisting attitudes, including the desirability of such works for their own sake rather than as surreptitious substitutes for “true” gemstones. The second half focuses on an exemplary object, an opaque turquoise glass bowl from the Treasury of San Marco in Venice, which I propose was produced in Baghdad for the caliph al-Mutawakkil just after the year 850. I then consider this work’s changing reception from late medieval Venice to modern scholarship, including ways in which “correct” interpretations of its material and/or origin have been repeatedly supplanted by false leads. The fundamental argument is that gemlike vessels like the San Marco turquoise were not deceptive stand-ins but rather intended to exercise complex discursive practices, both political and connoisseurial in nature, a function that ultimately remains in effect today.
|
| 14 |
The initial destination of the Fâţimid Caliph ʻAbd Allâh al-Mahdîʾs Dâr al-Hijrah : Yaman or Maghrib : the politico-military activities of the Daʻwah in the Maghrib and YamanJiwa, Shainool. January 1984 (has links)
No description available.
|
| 15 |
On Self-Declared Caliph Ibrahim’s May 2015 Message to Muslims: Key Problems of Motivation, Marginalization, Illogic, and Empirical Delusion in the Caliphate ProjectKamolnick, Paul 04 June 2014 (has links)
Excerpt: On May 14, 2015 a 34-minute audio message was released by the self-proclaimed Islamic State’s media arm al-Furqan.
|
| 16 |
Förändring och kontinuitet : Al-Ghazâlîs politiska omsvängning / Transition and continuity : The political reversal of al-GhazâlîFazlhashemi, Mohammad January 1994 (has links)
The present dissertation ia an analysis in the history of ideas of the 12th-century Persian-Islamic thinker Abß Hamid Muhammad al-Ghazâlî's political ideas and his political reversal, ie. his abandonment of a religiously-influenced political theory in favour of a Persian-influenced political theory. This study is based upon source studies and a comparison between his manual for government and other writings in which his political ideas are expressed, along with a comparative study of his manual and other manuals of the same period. The dissertation begins with a description of the socio-political conditions of the 11th- and 12th-century Islam and provides a background to the seizing of power in the eastern region of the Islamic realm by the Central Asian Turks, accenting their relationship to the militarily and politically enfeebled c Abbasid caliphate in Baghdad. The dissertation also describes the status of political theory in the Islamic world and the various political currents of the era. During his lifetime, al-Ghazâlî was one of the foremost authorities of Islamic theology, honoured with the title Hujjat al-Islam, "sign of Islam". He was also a respected critic of Islamic philosophy who in one of his books proclaimed the caliphate to be the religiously and logically necessary head of Islam. In the mid-1090s al-Ghazâlî went through a spiritual crisis which led to his stepping down from his post as head of Nizâmiyya school in Baghdad, subsequently affiliating himself with Stjfîsm and retiring from public life. Having reemerged at the begining of the I2th century al-Ghazâlî wrote his manual Nasîhat al-Multik (Counsel for Kings) for the Saljfiq sultan Sanjar, where he in contrast to his earlier political writings employed pre-Islamic Persian ideas, eg. the idea of the ruler as being chosen by God, Farr-i îzadî (divine radiance), and the principle of justice. He now proclaimed the sultân to be the head of the Islamic state and elevated the Turkish sultan to "God's shadow on earth", not once mentioning the role of the caliphate. Furthermore, he made use of numerous fabricated Persian narratives in this book, presenting the pre-Islamic Persian era as a lost Golden Age. The present dissertation studies whether al-Ghazâlî's "conversion" to Sûfîsm in the 1090s played a role in his political reversal and his use of pre-Islamic Persian ideas, or if this should be interpreted as a literary conceit typicall such manuals. Moreover, the dissertation examines whether his transition to a Persian-influenced political theory implies a change in and therefore an abndonment of his fundamental political ideals, or if one may instead speak of a form of continuity in his political thought. This would mean that these new ideas should be seen as novel, normative sources which al-Ghazâlî employed in order to retain his fundamental political ideals under the pressure of the changed political climate. / <p>Diss. Umeå : Univ., 1994</p> / digitalisering@umu
|
| 17 |
Portrayals of the Later Abbasid Caliphs: The Role of the Caliphate in Buyid and Saljūq-era Chronicles, 936-1180Scharfe, Patrick 03 September 2010 (has links)
No description available.
|
| 18 |
Die Kalifatidee bei den sunnitischen und schiitischen Gelehrten des 20. JahrhundertsRastegarfar, Akbar 16 October 2014 (has links)
Das arabische Wort „Khalifa“ in der Bedeutung „Stellvertreter“ oder „Nachfolger“ wird im Koran, dem heiligen Buch der Muslime an zwei Stellen verwendet (Sure 7, Vers 69 und Sure 38, Vers 26). Darin wird der Mensch als der Stellvertreter Gottes auf Erden bezeichnet. Im historischen Kontext entsteht der Begriff nach dem Tod des Propheten Muhammad im Jahr 632. Die ersten vier Nachfolger in der politischen Führung der Gemeinde werden in der sunnitischen Geschichtsschreibung als die „Raschidun“ (die Rechtgeleiteten) bezeichnet. In dieser Zeit, also zwischen 632 und 661, entsteht auch der Begriff „Amir al-Muminin“ (Beherrscher der Gläubigen) als Titel des Kalifen, mit dem die Herrscher auch angeredet wurden. Die Frage der Nachfolge des Propheten Muhammad entwickelte sich zu einem grundlegenden Streitpunkt innerhalb der jungen muslimischen Gemeinde. Aus diesen Auseinandersetzungen heraus entstand dann die konfessionelle Spaltung der muslimischen Welt in die sunnitische Mehrheit und die schiitische Minderheit. Grundlegend gibt es Gemeinsamkeiten sowie Unterschiede zwischen den zwei Hauptströmungen der islamischen Gemeinde, den Sunniten und Schiiten. Der Umfang der Meinungsverschiedenheiten zwischen Sunniten und Schiiten sind mehr als deren Ähnlichkeiten, obwohl diese Unterschiede auf den ersten Blick nicht erkennbar sind. Die Wurzeln all dieser Differenzen sind darauf zurückzuführen, dass die Schiiten nach dem Hinscheiden des Propheten die Dogmen ihres Glaubens von den Ahl al-Bayt (Angehörige des Hauses Man darf das Thema Kalifat als den Schwerpunkt aller anderen Diskrepanzen der Glaubensauffassungen der sunnitischen und schiitischen Gelehrten betrachten. / The Arabic word "Khalifa" in the meaning "deputy" or "successor" has been used in the Coran, the holy book of the Muslims at two locations: sura 7, verse 69 and sura 38, verse 26. In These verses is the human being known as God''s representative on earth. In historical context, the term arises after the death of Prophet Muhammad in 632. The first four successors of him in the political leadership of the community calls in the Sunni historiography as the "Rashidun" means (the rightly guided). During this time, i. e. from 632 to 661, the term "Amir al-Mu''minin" (Commander of the Faithful) was created as the title for the Caliphs; thereby the rulers were also addressed. The question of the succession of the Prophet Muhammad became a fundamental point of conflicts within the young Muslim community. From these contentions arose then the confessional division of the Muslim world in the Sunni majority and the Shia minority. Basically, there are similarities and differences between the two mainstreams of the Islamic community, the Sunnis and Shiites. The dimensions of disagreements between Sunnis and Shiites are more than their similarities, although these differences at first glance are not recognizable. The roots of all these differences are due to the fact that the Shiites after the passing away of the Prophet adopted the dogmas of their faith from the Ahl al-Bayt (solely 13 members of the house of the Prophet) and the Sunnis from others. It must be considered, that the issue Caliphate is the focus of all other discrepancies in the beliefs of the Sunni and Shiite scholars.
|
| 19 |
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.
|
Page generated in 0.0401 seconds