English abstract Title: Islam and the limitations of the public will of choice. The purpose of this paper have been to investigate how three modern Islamic theorists view the limitations of the public free will of choice based upon their interpretation of the Islamic theology and doctrine. The paper focuses to highlight how all three chosen Islamic theorist interpret the Islamic doctrine based upon my elected theses and more specifically pinpoint were the free will of choice ends, and Islam as a religion starts to take hegemony. The paper’s aim is to further an understanding that in the modern world and as a effect of increased literacy, Islam has been somewhat inclined to split into several Islamisms, based upon the variety of fatwa’s on the Islamic doctrine that is available online. Therefore it remains to the modern day Muslim, to individually decide whether they choose to follow the message of the Holy revelation in the Quran or trust a mufti’s fatwa in their everyday life as a Muslim. The material used and analyzed in this paper is prime source material. That has been written by my chosen theorists themselves and this prime source material, form the core of their interpretation of Islamic theology which I have used trying answer my theses. The conclusions drawn from this paper is that all three theorists share three concepts of the Islamic doctrine and that is the need for tawhid, idjtihad, theology and the umma to form a ample and righteous life in modern day Islam. During the course of the paper it has become evident that the theorist Qutb and Mawdudi do share the doctrine of Islam as the natural religion of the world and that violence can be justified to bring the believers together under Muslim doctrine and rule, therefore limiting the public will of choice based upon their interpretation of Islamic theology.

The focus of the study is on the teachings of Bawa Muhaiyaddeen, the mystic saint whose tomb is in Coatesville, PA, which is the only Sufi shrine in North America. Much has been written on the community of Bawa’s followers whose main office is in the Bawa Muhaiyaddeen Fellowship in Philadelphia, PA, USA. However, as far as my research revealed, as to this date, no study has focused particularly on his teachings. The objective of this study is to initiate that. This study spotlighted on how this Sufi saint integrated the various religions in his teachings. His teachings are evidently premised on the Islamic concept of Tawhid. This aligns with the mystic perspective and thus is this study premised. Bawa’s vision is of a single truth emanating throughout creation through all space and time. This is a characteristic that mystics of all traditions appear to share. What makes Bawa unique among the known mystics is how he weaves in the various religions to convey his teachings. Thus, his teachings are a veritable pot pourri of ancient wisdom flowing from the Hindu Puranas to the Sufi teachings in Islam. In one way it can be viewed as a one-man inter-religious monologue. It is not so much the perennial message as looking at each tradition in a way that had eluded the believer before. Sufis of yore are known to use this method, but had remained within their own traditions. Bawa’s teachings are significant in his being a figure that is metaphorically described in a title of a Bawa Muhaiyaddeen Fellowship publication as the “Tree That Fell to the West”. Thus, spanning both the East and the West, his teachings became global in its reach and appears to be more relevant and accessible due to the nature of contemporary progression of our psyche. To situate Bawa the study has provided a very brief overview of the mystic perspective and a comparative sketch of mysticism in the West and Islam. Bawa being a Muslim mystic, a chapter on Islam and the Muslim world view and an insight into Sufism was deemed essential to comprehend the depth of Bawa’s teachings. It was also necessary to analyze the significance of the pioneering spirit of North America that is so consonant with the element of freedom that defines the mystic message that is essentially that of liberation. This is viewed as a vital component in the message of Bawa that served to capture the psyche of his followers. What is notable in Bawa’s teachings is how he integrates the popular ideas of different traditions to draw out a hidden significance that overturns the traditional way of how the listener had hitherto viewed them. He views the religions as sections, states, etc., that have to be experienced into the distillation of the truth in a manner of speaking. Each of these plays its part in the progression of every individual to the point of the ultimate realization to the Real. Bawa’s teaching methodology appears to be aligned to the tradition of the “holy men” who have come to light with the recent research of the past two decades. Bawa remains unique in his expansion, per se, in continuation of the model left as the legacy by those holy men that researcher Richard Eaton brought to our attention. An analysis of that legacy is provided as it will be conducive to understanding as to how the Sufi perspective centered on Tawhid brings in the terrain of multiple traditions. Bawa taught through discourses. Such teachings belong to the age old oral tradition. Thus, the teachings flow according to the teacher’s discernment of each individual’s needs in the audience. He would tell his followers that he provides the nourishment as per the need of each individual as he “sees” where each of his “children” are when they come to him. This translates into his perceptiveness of each person’s level of comprehension and his contouring his message to gear into that level for optimal learning. Bawa’s teachings can be described as a veritable ocean in its breadth and depth. The task was to attempt to draw manageable parameters for this research. As such, the usage of Hinduism is the sliver that has been chosen to analyze what and how Bawa conveyed his message. The focal point is that it is through the mystic perspective Bawa integrated diverse traditions to converge on the single point of the Islamic concept of Tawhid. What is shown here is that it is such a perspective that allowed Bawa to bring together the apparently diametrically opposite traditions of Hinduism and Islam through an interreligious journey that brings in a perspectival shift by expanding the psyche of the listener. / Religion

This research study investigated the conceptions of press freedom from the Islamic perspective. It examined how certain segments of Malaysian society, including government officers, religious leaders, members of non-governmental organisations (NGOs) and members of political parties, perceive press freedom in their country. Compared to previous studies on media freedom or press freedom in Malaysia, this study offered a comprehensive analysis of variables significantly related to the conceptualisation and practice of press freedom, which include economic development, information and communication technologies (ICTs) and globalisation. One significant difference between this study and previous studies was the specific examination of Islamic conceptions of press freedom, which represents a major contribution to existing knowledge. As Malaysia is a complex multi-racial and multi-religious nation, factors such as national ideologies and cultural values were addressed when examining conceptions of press freedom. Due to the focus of the study, two types of framework were utilised: an Islamic theoretical framework and media theories developed by Western scholars. Methodologically, this study employed an ethnographic approach for analysing Islamic conceptualisations of press freedom. A combination of three qualitative research techniques - in-depth face-to-face interviews, examination of archival documents, and personal observations - was utilised to investigate the issues identified in relation to perceptions of press freedom in Malaysia. In-depth face-to-face interviews involved the participation of staff and members from ten organisations and individuals who were not affiliated with these organisations. The organisations involved in this study were: Ministry of Internal Security Malaysia (MOIS); Institute of Islamic Understanding Malaysia (IKIM); Islamic Da’wah Foundation Malaysia (YADIM); Muslim Youth Movement of Malaysia (ABIM); Pertubuhan Jamaah Islah Malaysia (JIM); Centre for Independent Journalism (CIJ); Suara Rakyat Malaysia (SUARAM); Islamic Party of Malaysia (PAS), People’s Justice Party (PKR); and Puteri UMNO. The archival documents analysed in this study were gathered from these ten organisations. However, due to certain organisational policies and security concerns, personal observations were only conducted at eight organisations, IKIM, YADIM, ABIM, JIM, CIJ, SUARAM, PAS and PKR. The data were analysed using thematic analysis. The results of the data analysis were triangulated to ascertain the extent to which the information obtained was consistent or inconsistent across sources. The findings of the study showed that there were diverse views among respondents on what constitutes an Islamic press freedom in a multi-racial and multi-religious Malaysia. Due to the different levels of Islamic understanding and divergent interpretations of Islam among Muslims, especially among members of political parties, this study also found that the Islamic theory of press freedom is a highly contested concept. More often than not, the respondents of these organisations claimed that Islamic conceptualisations of press freedom should be based on their personal versions of Islam.

This research study investigated the conceptions of press freedom from the Islamic perspective. It examined how certain segments of Malaysian society, including government officers, religious leaders, members of non-governmental organisations (NGOs) and members of political parties, perceive press freedom in their country. Compared to previous studies on media freedom or press freedom in Malaysia, this study offered a comprehensive analysis of variables significantly related to the conceptualisation and practice of press freedom, which include economic development, information and communication technologies (ICTs) and globalisation. One significant difference between this study and previous studies was the specific examination of Islamic conceptions of press freedom, which represents a major contribution to existing knowledge. As Malaysia is a complex multi-racial and multi-religious nation, factors such as national ideologies and cultural values were addressed when examining conceptions of press freedom. Due to the focus of the study, two types of framework were utilised: an Islamic theoretical framework and media theories developed by Western scholars. Methodologically, this study employed an ethnographic approach for analysing Islamic conceptualisations of press freedom. A combination of three qualitative research techniques - in-depth face-to-face interviews, examination of archival documents, and personal observations - was utilised to investigate the issues identified in relation to perceptions of press freedom in Malaysia. In-depth face-to-face interviews involved the participation of staff and members from ten organisations and individuals who were not affiliated with these organisations. The organisations involved in this study were: Ministry of Internal Security Malaysia (MOIS); Institute of Islamic Understanding Malaysia (IKIM); Islamic Da’wah Foundation Malaysia (YADIM); Muslim Youth Movement of Malaysia (ABIM); Pertubuhan Jamaah Islah Malaysia (JIM); Centre for Independent Journalism (CIJ); Suara Rakyat Malaysia (SUARAM); Islamic Party of Malaysia (PAS), People’s Justice Party (PKR); and Puteri UMNO. The archival documents analysed in this study were gathered from these ten organisations. However, due to certain organisational policies and security concerns, personal observations were only conducted at eight organisations, IKIM, YADIM, ABIM, JIM, CIJ, SUARAM, PAS and PKR. The data were analysed using thematic analysis. The results of the data analysis were triangulated to ascertain the extent to which the information obtained was consistent or inconsistent across sources. The findings of the study showed that there were diverse views among respondents on what constitutes an Islamic press freedom in a multi-racial and multi-religious Malaysia. Due to the different levels of Islamic understanding and divergent interpretations of Islam among Muslims, especially among members of political parties, this study also found that the Islamic theory of press freedom is a highly contested concept. More often than not, the respondents of these organisations claimed that Islamic conceptualisations of press freedom should be based on their personal versions of Islam.

This research study investigated the conceptions of press freedom from the Islamic perspective. It examined how certain segments of Malaysian society, including government officers, religious leaders, members of non-governmental organisations (NGOs) and members of political parties, perceive press freedom in their country. Compared to previous studies on media freedom or press freedom in Malaysia, this study offered a comprehensive analysis of variables significantly related to the conceptualisation and practice of press freedom, which include economic development, information and communication technologies (ICTs) and globalisation. One significant difference between this study and previous studies was the specific examination of Islamic conceptions of press freedom, which represents a major contribution to existing knowledge. As Malaysia is a complex multi-racial and multi-religious nation, factors such as national ideologies and cultural values were addressed when examining conceptions of press freedom. Due to the focus of the study, two types of framework were utilised: an Islamic theoretical framework and media theories developed by Western scholars. Methodologically, this study employed an ethnographic approach for analysing Islamic conceptualisations of press freedom. A combination of three qualitative research techniques - in-depth face-to-face interviews, examination of archival documents, and personal observations - was utilised to investigate the issues identified in relation to perceptions of press freedom in Malaysia. In-depth face-to-face interviews involved the participation of staff and members from ten organisations and individuals who were not affiliated with these organisations. The organisations involved in this study were: Ministry of Internal Security Malaysia (MOIS); Institute of Islamic Understanding Malaysia (IKIM); Islamic Da’wah Foundation Malaysia (YADIM); Muslim Youth Movement of Malaysia (ABIM); Pertubuhan Jamaah Islah Malaysia (JIM); Centre for Independent Journalism (CIJ); Suara Rakyat Malaysia (SUARAM); Islamic Party of Malaysia (PAS), People’s Justice Party (PKR); and Puteri UMNO. The archival documents analysed in this study were gathered from these ten organisations. However, due to certain organisational policies and security concerns, personal observations were only conducted at eight organisations, IKIM, YADIM, ABIM, JIM, CIJ, SUARAM, PAS and PKR. The data were analysed using thematic analysis. The results of the data analysis were triangulated to ascertain the extent to which the information obtained was consistent or inconsistent across sources. The findings of the study showed that there were diverse views among respondents on what constitutes an Islamic press freedom in a multi-racial and multi-religious Malaysia. Due to the different levels of Islamic understanding and divergent interpretations of Islam among Muslims, especially among members of political parties, this study also found that the Islamic theory of press freedom is a highly contested concept. More often than not, the respondents of these organisations claimed that Islamic conceptualisations of press freedom should be based on their personal versions of Islam.

This research study investigated the conceptions of press freedom from the Islamic perspective. It examined how certain segments of Malaysian society, including government officers, religious leaders, members of non-governmental organisations (NGOs) and members of political parties, perceive press freedom in their country. Compared to previous studies on media freedom or press freedom in Malaysia, this study offered a comprehensive analysis of variables significantly related to the conceptualisation and practice of press freedom, which include economic development, information and communication technologies (ICTs) and globalisation. One significant difference between this study and previous studies was the specific examination of Islamic conceptions of press freedom, which represents a major contribution to existing knowledge. As Malaysia is a complex multi-racial and multi-religious nation, factors such as national ideologies and cultural values were addressed when examining conceptions of press freedom. Due to the focus of the study, two types of framework were utilised: an Islamic theoretical framework and media theories developed by Western scholars. Methodologically, this study employed an ethnographic approach for analysing Islamic conceptualisations of press freedom. A combination of three qualitative research techniques - in-depth face-to-face interviews, examination of archival documents, and personal observations - was utilised to investigate the issues identified in relation to perceptions of press freedom in Malaysia. In-depth face-to-face interviews involved the participation of staff and members from ten organisations and individuals who were not affiliated with these organisations. The organisations involved in this study were: Ministry of Internal Security Malaysia (MOIS); Institute of Islamic Understanding Malaysia (IKIM); Islamic Da’wah Foundation Malaysia (YADIM); Muslim Youth Movement of Malaysia (ABIM); Pertubuhan Jamaah Islah Malaysia (JIM); Centre for Independent Journalism (CIJ); Suara Rakyat Malaysia (SUARAM); Islamic Party of Malaysia (PAS), People’s Justice Party (PKR); and Puteri UMNO. The archival documents analysed in this study were gathered from these ten organisations. However, due to certain organisational policies and security concerns, personal observations were only conducted at eight organisations, IKIM, YADIM, ABIM, JIM, CIJ, SUARAM, PAS and PKR. The data were analysed using thematic analysis. The results of the data analysis were triangulated to ascertain the extent to which the information obtained was consistent or inconsistent across sources. The findings of the study showed that there were diverse views among respondents on what constitutes an Islamic press freedom in a multi-racial and multi-religious Malaysia. Due to the different levels of Islamic understanding and divergent interpretations of Islam among Muslims, especially among members of political parties, this study also found that the Islamic theory of press freedom is a highly contested concept. More often than not, the respondents of these organisations claimed that Islamic conceptualisations of press freedom should be based on their personal versions of Islam.

This research study investigated the conceptions of press freedom from the Islamic perspective. It examined how certain segments of Malaysian society, including government officers, religious leaders, members of non-governmental organisations (NGOs) and members of political parties, perceive press freedom in their country. Compared to previous studies on media freedom or press freedom in Malaysia, this study offered a comprehensive analysis of variables significantly related to the conceptualisation and practice of press freedom, which include economic development, information and communication technologies (ICTs) and globalisation. One significant difference between this study and previous studies was the specific examination of Islamic conceptions of press freedom, which represents a major contribution to existing knowledge. As Malaysia is a complex multi-racial and multi-religious nation, factors such as national ideologies and cultural values were addressed when examining conceptions of press freedom. Due to the focus of the study, two types of framework were utilised: an Islamic theoretical framework and media theories developed by Western scholars. Methodologically, this study employed an ethnographic approach for analysing Islamic conceptualisations of press freedom. A combination of three qualitative research techniques - in-depth face-to-face interviews, examination of archival documents, and personal observations - was utilised to investigate the issues identified in relation to perceptions of press freedom in Malaysia. In-depth face-to-face interviews involved the participation of staff and members from ten organisations and individuals who were not affiliated with these organisations. The organisations involved in this study were: Ministry of Internal Security Malaysia (MOIS); Institute of Islamic Understanding Malaysia (IKIM); Islamic Da’wah Foundation Malaysia (YADIM); Muslim Youth Movement of Malaysia (ABIM); Pertubuhan Jamaah Islah Malaysia (JIM); Centre for Independent Journalism (CIJ); Suara Rakyat Malaysia (SUARAM); Islamic Party of Malaysia (PAS), People’s Justice Party (PKR); and Puteri UMNO. The archival documents analysed in this study were gathered from these ten organisations. However, due to certain organisational policies and security concerns, personal observations were only conducted at eight organisations, IKIM, YADIM, ABIM, JIM, CIJ, SUARAM, PAS and PKR. The data were analysed using thematic analysis. The results of the data analysis were triangulated to ascertain the extent to which the information obtained was consistent or inconsistent across sources. The findings of the study showed that there were diverse views among respondents on what constitutes an Islamic press freedom in a multi-racial and multi-religious Malaysia. Due to the different levels of Islamic understanding and divergent interpretations of Islam among Muslims, especially among members of political parties, this study also found that the Islamic theory of press freedom is a highly contested concept. More often than not, the respondents of these organisations claimed that Islamic conceptualisations of press freedom should be based on their personal versions of Islam.

This research study investigated the conceptions of press freedom from the Islamic perspective. It examined how certain segments of Malaysian society, including government officers, religious leaders, members of non-governmental organisations (NGOs) and members of political parties, perceive press freedom in their country. Compared to previous studies on media freedom or press freedom in Malaysia, this study offered a comprehensive analysis of variables significantly related to the conceptualisation and practice of press freedom, which include economic development, information and communication technologies (ICTs) and globalisation. One significant difference between this study and previous studies was the specific examination of Islamic conceptions of press freedom, which represents a major contribution to existing knowledge. As Malaysia is a complex multi-racial and multi-religious nation, factors such as national ideologies and cultural values were addressed when examining conceptions of press freedom. Due to the focus of the study, two types of framework were utilised: an Islamic theoretical framework and media theories developed by Western scholars. Methodologically, this study employed an ethnographic approach for analysing Islamic conceptualisations of press freedom. A combination of three qualitative research techniques - in-depth face-to-face interviews, examination of archival documents, and personal observations - was utilised to investigate the issues identified in relation to perceptions of press freedom in Malaysia. In-depth face-to-face interviews involved the participation of staff and members from ten organisations and individuals who were not affiliated with these organisations. The organisations involved in this study were: Ministry of Internal Security Malaysia (MOIS); Institute of Islamic Understanding Malaysia (IKIM); Islamic Da’wah Foundation Malaysia (YADIM); Muslim Youth Movement of Malaysia (ABIM); Pertubuhan Jamaah Islah Malaysia (JIM); Centre for Independent Journalism (CIJ); Suara Rakyat Malaysia (SUARAM); Islamic Party of Malaysia (PAS), People’s Justice Party (PKR); and Puteri UMNO. The archival documents analysed in this study were gathered from these ten organisations. However, due to certain organisational policies and security concerns, personal observations were only conducted at eight organisations, IKIM, YADIM, ABIM, JIM, CIJ, SUARAM, PAS and PKR. The data were analysed using thematic analysis. The results of the data analysis were triangulated to ascertain the extent to which the information obtained was consistent or inconsistent across sources. The findings of the study showed that there were diverse views among respondents on what constitutes an Islamic press freedom in a multi-racial and multi-religious Malaysia. Due to the different levels of Islamic understanding and divergent interpretations of Islam among Muslims, especially among members of political parties, this study also found that the Islamic theory of press freedom is a highly contested concept. More often than not, the respondents of these organisations claimed that Islamic conceptualisations of press freedom should be based on their personal versions of Islam.

This dissertation seeks to capture Muhammad's emergence as Prophet. It starts from the premise that he located himself as a Prophet within a fraternity of prophethood. More specifically he has seen his work as a continuation of the Biblical prophetic tradition. However he has stressed his election as correcting what has been altered in this Biblical tradition. Muhammad: A prophet of God argues that he has as prophet the same defining elements as Biblical prophets; as result we must not criticise him unnecessarily, that is, for the sake of fitting him into our categories. Muhammad must be seen terms of his experiences. In addition we must capture his contribution to humanity. / Religious Studies & Arabic / M.A. (Religious Studies)

This dissertation seeks to capture Muhammad's emergence as Prophet. It starts from the premise that he located himself as a Prophet within a fraternity of prophethood. More specifically he has seen his work as a continuation of the Biblical prophetic tradition. However he has stressed his election as correcting what has been altered in this Biblical tradition. Muhammad: A prophet of God argues that he has as prophet the same defining elements as Biblical prophets; as result we must not criticise him unnecessarily, that is, for the sake of fitting him into our categories. Muhammad must be seen terms of his experiences. In addition we must capture his contribution to humanity. / Religious Studies and Arabic / M.A. (Religious Studies)