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The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
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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.
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Showing 91 to 99 of 99 (0.016 seconds)Spelling suggestions: "subject:"hadith."" "subject:"ḥadith.""
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Criminal law in IslamRahim, Ismail 06 1900 (has links)
English, with some Arabic text / After justifying my rationale for this study, I have briefly propounded anthropological and philosophical perspectives for the institution and development of law in human society. Thereafter I have focused on the criminal law of Islām. With regards to invariable penalties for certain offences and variable penalties for others I have also stressed the oft-neglected issue of rehabilitation. Besides, I have also appraised criminal procedure and then concluded by refuting objections raised against Islāmic criminal law by critics.
In sum, the following comes to light:
• The Islāmic laws encompass all facets of criminality.
• Islām believes in nipping the evil in the bud: treating the wound and then applying the plaster. If it comes to the worst that the wound becomes incurable, then for the betterment of the patient and others, it may as well be amputated. Its aim is not to castigate the criminals; rather to reprimand them and bring reform in the society.
• How crucial this topic is and how urgently it should be addressed.
• How temperate the Islāmic laws are in weeding out crimes from the societies.
• Crime is a crime, whether it is perpetrated by an individual or state. / Religious Studies and Arabic / M.A. (Islamic Studies)
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| 92 |
Beyong the veil : Muslim women write backSwart, Susanna Maria January 1999 (has links)
This thesis sets out to provide what is perceived as the nature of Islam and background
that inform the interpretation of the two novels ofMariama Ba as well as that of selected
works by fellow Muslim writer, N awal El-Saadawi. Although the question of gender is
carefully addressed, the principal viewpoint is Islamic theocratic rather than purely
feminist.
This study surveys the struggle of these two women writers to claim public space in a
dominant patriarchal society. It examines the socio-political conditions affecting women
in the Arab peninsula before the rise of Islam, also called Jahiliyyah, from Islam's
inception (622 AD). It notes that the principle of equality of all the believers was
established by the injunction in the Qur'an, and endorsed by Muhammad, the Prophet,
after whose death, manipulation of the sacred texts, especially of the Hadiths, took place.
This led to opposition to gender equality; while fitna (civil war) in Medina, led the Prophet to re-institute the hijablveil, in order to protect women from being sexually
harassed. The significance of the hijab is then explored, and Fatima Mernissi's text Women and
Islam (1987; 1992) is used as seminal to the argument that the hijab was not instituted
to put a barrier between men and women. The question of how the Islamic tradition
succeeded in transforming the Muslim woman into a submissive, marginal creature, one
who once buried herself behind a veil, is considered in the light of feminist theory and practice in both the Third and Arab worlds as well as in terms of the postcolonial notion
of 'writing back'.
The works of Ba and El-Saadawi, chosen for discussion in this thesis, examine these
common issues, and underscore the entitlement of women to equality. The proposition,
that Muslim women talk/write back, is epitomized in Ramatoulaye's forceful wordsuttered
after thirty years of silence and harassment: 'This time I shall speak out' (So Long
a Letter, 1980; 1989: 58).
This study also shows that both Ba and El-Saadawi (by employing the journalisme-verite
approach) move beyond gender and cultural issues to explore the universal nature of man
and woman, and that in accordance with Muslim theocracy, these writers ultimately
advocate the notion of redemption through humanity, coincidentally expressed in the
Wolofproverb: 'Man, man is his own remedy!' (Scarlet Song, 1981; 1994: 165). Furthermore, within the context of these concerns, a few speculative remarks on the likely
future ofMuslim women in the Arab and African world are made, arguing that had Ba's
life not been cut short so tragically, it is reasonable to suppose that she would, like ElSaadawi,
have continued to advocate a holistic, healthy Muslim society, in which the
humane treatment of women would prevail.
Finally, in terms of the title Beyond the veil: Muslim women write back, an attempt has
been made to show how both Ba and El-Saadawi strive by 'writing back' to move 'beyond'
the veil, speaking out on behalf of fellow Muslim women in Africa. / Thesis (PhD)--University of Pretoria, 1999. / gm2014 / English / unrestricted
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| 93 |
Contrasts in the two earliest manuals of ʻUlūm al-ḥadīth : the beginnings of the genreLibrande, Leonard January 1976 (has links)
No description available.
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| 94 |
Hijab – the Islamic dress code: its historical development, evidence from sacred sources and views of selected Muslim scholarsAziz, Rookhsana 04 October 2011 (has links)
The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah.
A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women.
While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification.
The issue of the female dress code needs to be presented from a female perspective. / Religious Studies and Arabic / M.A. (Islamic Studies)
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| 95 |
Fondations waqf dans le chiisme duodécimain en Iran du 16ème au 18ème siècle selon les ḥadîths, le fiqh et la société safavide / Waqf Foundations in Twelver Shiism in Iran according to Hadîths, Fiqh and Safavid Society (16th-18th Centuries)Neyestani, Mohammadreza 10 July 2014 (has links)
Le waqf est l'un des phénomènes socioculturels religieux majeurs du monde musulman, en vigueur dans les sociétés islamiques depuis les débuts de l'islam jusqu'à nos jours. Dans cette recherche, on s'est attaché à l'étude du waqf selon l'école chiite imâmite duodécimaine en Iran du 16ème au 18ème siècle. Pour que cette analyse soit la plus complète possible, on a abordé la question sous trois aspects complémentaires. Ainsi, la première partie examine le waqf dans les ḥadîths de la tradition chiite duodécimaine, les présentant, les traduisant et les analysant alors que la seconde partie se concentre sur des positions des jurisconsultes les plus influents de la période concernée par rapport à la praxis et à la théorie de waqf. La recherche sur les pratiques de waqf dans la société safavide compose la troisième partie de cette thèse. Cette approche tripartite a produit une étude qui analyse les fondements théoriques de waqf dans le chiisme duodécimain ainsi que des pratiques mêmes de waqf en islam chiite. Cette recherche constitue une première étape pour comprendre la spécificité du waqf chiite dans un cadre géographique et historique précis qui façonna les bases de la jurisprudence chiite contemporaine sur le waqf qui reste toujours d'actualité. / Waqf is one of the major sociocultural phenomena in Islam since the early generations up until today.This dissertation focuses on waqf according to the Twelver Imamite Shiite doctrine in Iran from the 16th to the 18th century. To study this in different ways, we have used three complemetary aspects. The first part closely examines waqf in Twelver Shiite ḥadîths, presenting, translating and analyzing them while the second section concentrates on the positions of the most influential Shiite ulama of the period with respect to waqf theory and praxis. Research on waqf practices in Safavid society make up the third section of this thesis. This tripartite approach has produced a study which analyzes the theoretical foundations of waqf in Twelver Shiism as well as the practices of waqf in Shiite Islam. This research is a step on the way to understanding the specificity of Shiite waqf within a geographical and historical context which has established the basis for contemporary Shiite jurisprudence on waqf up until today.
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| 96 |
Hijab – the Islamic dress code: its historical development, evidence from sacred sources and views of selected Muslim scholarsAziz, Rookhsana 04 October 2011 (has links)
The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah.
A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women.
While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification.
The issue of the female dress code needs to be presented from a female perspective. / Religious Studies and Arabic / M.A. (Islamic Studies)
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| 97 |
Vers une poétique du sacré dans la littérature tunisienne : de l'intertexte du Coran et du Hadith à la découverte de la dimension littéraire du "sacré" dans un corpus d'oeuvres d'expression arabe et française / Towards a poetics of the sacredness in the Tunisian literature : intertext of the Qur’ân and Hadith to the discovery of the literary dimension of "sacred"Ben Hassen, Nadia 17 December 2015 (has links)
Cette thèse s’inscrit dans une optique comparatiste et interdisciplinaire qui étudie les traits spécifiques du « sacré » tel qu’il se manifeste dans un corpus bilingue, en ayant recours conjointement à des théories littéraires et exégétiques. À travers cette étude de l’intertexte du Coran et du hadith dans la littérature tunisienne d’expression française et arabe, nous avons pu souligner l’importance de trois dimensions intertextuelles majeures qui contribuent pleinement à l’élaboration d’une poétique du « sacré » à savoir : la mystique, la rythmique et le mythe. Notre thèse déconstruit les idées reçues qui font perdurer la séparation entre la littérature et le sacré en démontrant la pertinence de la relecture des textes « sacrés » par les auteurs. Ceux-ci semblent en effet, avoir intuitivement accédé à la déconstruction de plusieurs mythes inscrits dans l’ « impensable » islamique. Leur apport est plus que pertinent en ce moment, où l’Islam se propage plus par ces mythes que par l’essence de ses textes. / In this thesis we aim to study what defines the sacredness in a comparative and interdisciplinary perspective as it manifests itself by a bilingual corpus. We had resorted to both literary and exegetical theories. Through this study of intertext of Qur’ân and Hadith in the tunisian literature which uses french and arabic-language we had emphasized the importance of three major dimensions in interextuality that contribute fully to devise the poetry in the « sacredness » : mystic, rhythmics and myth. Our thesis deconstructs preconceived ideas that keep the separation between the literature and sacredness by showing the importance of reviewing the sacred texts beyond doubt. The Authors seem to have intuitively deconstruct many myths of the « unthinkable » islamic thought. What they brought has considerable merit while Islam is becoming known more by its myths than by the essence of its texts.
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| 98 |
An annotated translation of the manuscript Irshad Al-MuqallidinʾInda Ikhtilaf Al-Mujtahidin (Advice to the laity when the juristconsults differ) by Abu Muhammad Al-Shaykh Sidiya Baba Ibn Al-Shaykh Al-Shinqiti Al-Itisha- I (D. 1921/1342) and a synopsis and commentary of its dominant themesGamieldien, Mogamad Faaik 06 1900 (has links)
Text in English and Arabic / In pre-colonial Africa, the Southwestern Sahara which includes
Mauritania, Mali and Senegal belonged to what was then referred to as
the Sudan and extended from the Atlantic seaboard to the Red Sea. The
advent of Islam and the Arabic language to West Africa in the 11th
century heralded an intellectual marathon whose literary output still
fascinates us today. At a time when Europe was emerging from the dark
ages and Africa was for most Europeans a terra incognita, indigenous
African scholars were composing treatises as diverse as mathematics,
agriculture and the Islamic sciences.
A twentieth century Mauritanian, Arabic monograph, Irshād al-
Muqallidīn ʿinda ikhtilāf al-Mujtahidīn1, written circa 1910/1332, by a
yet unknown Mauritanian jurist of the Mālikī School, Bāba bin al-Shaykh
Sīdī al- Shinqīṭī al-Ntishā-ī (d.1920/1342), a member of the muchacclaimed
Shinqīṭī fraternity of scholars, is a fine example of African
literary accomplishment.
This manuscript hereinafter referred to as the Irshād, is written within the
legal framework of Islamic jurisprudence (usūl al-fiqh). A science that
relies for the most part on the intellectual and interpretive competence of
the independent jurist, or mujtahid, in the application of the
methodologies employed in the extraction of legal norms from the
primary sources of the sharīʿah. The subject matter of the Irshād deals
with the question of juristic differences. Juristic differences invariably
arise when a mujtahid exercises his academic freedom to clarify or resolve
conundrums in the law and to postulate legal norms. Other independent
jurists (mujtahidūn) may posit different legal norms because of the
exercise of their individual interpretive skills. These differences, when
they are deemed juristically irreconcilable, are called ikhtilāfāt (pl. of
ikhtilāf).
The author of the Irshād explores a corollary of the ikhtilāf narrative and
posits the hypothesis that there ought not to be ikhtilāf in the sharīʿah.
The proposed research will comprise an annotated translation of the
monograph followed by a synopsis and commentary on its dominant
themes. / Religious Studies and Arabic / D. Litt. et Phil. (Islamic Studies)
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| 99 |
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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