Johanna Brandt (born Van Warmelo) lived in Pretoria during the Anglo Boer War. She became involved in the events as a nurse in hospitals and later on in the Irene concentration camp and also as a Boer spy. She married the Reverend L.E. Brandt in the Netherlands soon after the war. In 1903 they came to South Africa where Brandt became minister of the Zoutpansberg congregation of the Hervormde Kerk while Johanna organised a spinning school and joined the South African Women's Federation. In 1908 they moved to the Johannesburg congregation. After the Afrikaner Rebellion Johanna helped organize the women's march as well as the Woman's National Party, but she withdrew after internal quarrels. She was interested in women's rights but never became an active feminist. The death of her mother in 1916 was for her traumatic and she sincerely believed that she saw visions which she explained in her book Millennium. While she desperately clung to her mother's home Harmony where she lived for a few years, she awaited the second coming of Christ. She also became involved in theosophy and naturopathy and wrote a book on the grape cure. In 1923 the Brandts moved to Vereeniging. Johanna subsequently undertook long tours on her own to publicize her cures, including a visit lasting 18 months to Europe and the USA. In 1930 the Brandts moved to a smallholding near Johannesburg where Johanna established a sanatorium. She also became involved in the New Age movement. Johanna and Brandt had seven children of their own and adopted another one. He retired in 1939 but died soon afterwards in a freak accident. Johanna subsequently withdrew from public life and settled in Cape Town, where she continued writing. She died in 1964 at the age of 88. / Johanna Brandt neé Van Warmelo het tydens die Anglo-Boereoorlog in Pretoria gewoon toe sy as verpleegster in hospitale en later in die Irene-konsentrasiekamp asook as Boerespioen by die stryd betrokke geraak het. Kort na die oorlog is sy in Nederland met ds. L.E. Brandt getroud. Hulle het in 1903 na Suid-Afrika gekom waar Brandt predikant in die Soutpansberggemeente van die Nederduitsch Hervormde Kerk geword het, terwyl Johanna 'n spinskool gestig en by die SAVF betrokke was. Die Brandts het in 1908 na die Johannesburg-gemeente verhuis. Na die Afrikanerrebellie was Johanna betrokke by die Vroue-optog (1915) asook by die Vrouwe Nationale Party, maar na interne twis het sy haar onttrek. Sy was 'n voorstander van vroueregte maar nooit 'n aktiewe feminis nie. Die dood van Johanna se moeder in 1916 was vir haar traumaties en sy het geglo dat sy visioene gesien het waaroor sy die boek Millennium geskryf het. Haar trauma is verhoog deur haar onvermoë om die woonhuis Harmony, waar sy 'n paar jaar gaan woon het terwyl sy op die wederkoms van Christus gewag het, te behou. Sy het voorts by teosofie en natuurgeneeskunde betrokke geraak en 'n boek oor die druiwekuur geskryf. In 1923 het die Brandts na Vereeniging verhuis. Johanna het daarna op haar eie lang reise onderneem om haar kure te propageer en was onder meer vir 18 maande in Europa en die VSA. In 1930 het die Brandts na Johannesburg verhuis waar Johanna 'n sanatorium opgerig het. Sy was ook by die Nuwe Era-beweging betrokke Johanna en Brandt het sewe eie kinders gehad en een aangeneem. Hy is in 1939 kort na sy aftrede as gevolg van 'n fratsongeluk oorlede, waarna sy haar aan die openbare lewe onttrek het. Sy het haar in Kaapstad gevestig en steeds geskryf. Sy is in 1964 op 88-jarige leeftyd oorlede. / Thesis (DPhil)--University of Pretoria, 2016. / Historical and Heritage Studies / DPhil / Unrestricted

One of my greatest hopes, after I had finished my M.A was to visit the British Library in London, in particular the section on oriental manuscripts. I soon fulfilled this desire and following the examination of the index of the manuscripts, I hoped to find one on the Language of al-Fiqh [Language of Jurisprudence] in particular. I found a manuscript by aI-Imam al-Nawawi which was amongst many others also belonging to him. This manuscript was entitled al-Tah• rlr fi Sharh • al-Ffiz al-Tan blh , which provides detailed explanations of the terms found in • al-Tanblh by aI-Shirazi that required further interpretation, mainly from a linguistic and occasionally from a religious side. Qadi Safad, an eminent • • scholar, stated that " the book of al-Tahrlr is of great benefit and of . - widespread use for every knowledge seeker" (DIQ, p. 91). The status of al- Tahrlr, was due to its focus on the language of al-Fiqh, taking into account the - vanous linguistical aspects too. Occasionally, religious meanings are also provided. Al-Tahrlr explains the uncommon terms that were present in al-Tanblh by al- I ShirazI. Al-Tanblh is considered to be one of the main and most important works ever to be compiled in the Shafi'i Jurisprudence School in the fourth century AH. Therefore, many scholars, including al-Nawawi went on to compile books regarding it, explaining, commenting, criticising and sUlrunanzmg it. AI-Tahrir is amongst one of these. As scholars in the early • centuries compiled books in Gharib al-Lughah, Gharib al-Hadith and Gharib A _'. al-Quran, they also compiled books in Gharib al-Fiqh, one of which is the book that I have edited. Al-Nawawi, an accomplished scholar and author, attained a hig-h status in the oriental libraries and studies. AI-Ta.hr ir was amon-gst m-any of his distinguished works, which were a site of attraction for many researchers. Al-Nawawi in al- Ta~rir referred to many linguistics books, which were wellknown and available at his time, such as Kiti1b al- 'A.y n b-y aI-Khalil,- al- Tahdhib and al-Zi1hir by al-Azhari, al-Muhkam by Ibn Sidah and many others. In the editing of al-Ta~rir. I compared nine different manuscripts, all from different places and made the Berlin manuscript the main one, comparing the remammg eight with it. The Berlin manuscript is symbolized by (I). The differences in the manuscripts are noted at the bottom of each page (foot note). In authenticating and documenting al-Nawawl's explanations, I referred to the notable dictionaries and sources that al-Nawawi himself also referred to. I also made reference to the books of al-Gharib (uncommon words)~ Ghar'ib al- Lughah. Gharfb al-Quri1n. Gharib al-ljadith. Mi1 TaltlGnu Ffhi al- 'Ammah, history, biographies and others. Where necessary, I have commented on these explanations and these can be found following the text, in volume two in the chapter entitled 'al-Takhnjat wa al-Ta'liqat 'ala al-Nas.' Following this is a list of indexes; tenns, names, places, measurements, Quranic and Hadith verses . • I have dedicated a chapter to the language of al-Fiqh, its origin, how it has emerged, its chronological history and books compiled in this field. I also dedicated a chapter to the political and educational situation in al-Nawawi's era followed by a chapter on the life of al-Nawawi, his milieu and his works. I have given the editorial method followed by the description of the nine manuscripts. I have provided a summarized comparison between the works of al-Nawawi in al-Tahrfr and of al-Azhan in al-Zahir. I shed light on the • educational background of both authors, their subject topic, al-Azhan's impact on al-Nawawi, the methodology of the works of both scholars, similarities and differences, conclusion and an evaluation. I have assigned a chapter for the biography of the names mentioned in al-Ta~rfr followed by a bibliography.

This thesis examines Tibetan perspectives on the causation, management and treatment of mental illness (Tib.: sems nad) within a Tibetan exile community in Darjeeling, northeast India. Based on two six-month periods of ethnographic fieldwork conducted in 2011 and 2012, it examines common cultural understandings of mental illness and healing, and how these are reflected in health-seeking behaviour. To date, research on lay Tibetan perspectives of mental illness and their impact on health-seeking behaviour has been limited, especially in relation to the concept of smyo nad (‘madness’). Following on from work by Jacobson (2000, 2002, 2007) and Millard (2007), the thesis investigates lay Tibetan perceptions of the causation and treatment of various kinds of mental disorders through the use of indepth semi-structured interviews and participant observation, comparing and contrasting Tibetan approaches to those of biomedical psychology and psychiatry and their accompanying classification systems, the American Diagnostic and Statistical Manual of Mental Disorders (DSM) and European International Classification of Disease (ICD). Four case studies of individuals labelled with different Tibetan and biomedical diagnoses related to mental health conditions are described in order to illustrate a number of key concepts in Tibetan approaches to mental illness and its healing. The research found that that a number of informants successfully combined different – sometimes opposing – explanatory frameworks and treatment approaches in response to an episode of mental illness. However, the thesis concludes that the Tibetan and biomedical categories remain difficult to correlate, due in part to their culturally-specific nature, based on significantly different underlying assumptions regarding individuals and their relationship to the environment.

No description available.

The study of Muslims in the United Kingdom 'Between Reality and Ambition' represents one of the most important and challenging subjects in the arena of public concern. Yet if we were to move beyond the geographical boundaries of the subject of this research we would surely find similar concerns, hopes and visions being represented in a large part of the Islamic and western world. A reading of present realities testifies a struggle between ideological success and failure. This struggle has played a decisive role in the condition of the Muslim community in the United Kingdom. Similarly the principles of Da 'wah (propagation) and its priorities, the human environment to which these efforts are directed and the freedom afforded for such activities in the west constitute fundamental points of reference for an understanding of the Islamic project in the west. In addition, the western outlook on life, and its philosophical bases, influences and communicative methods all provide genuine indicators of the challenges confronting Muslims in the west. The presence of various Islamic groups in the United Kingdom reflects, in one way or another, a representation of the Islamic world in all its dimensions, visions, thoughts and culture. Thus it may be truly fitting to advance certain vital proposals specifying the parameters of Islamic activity in the west. They may lead to increased understanding and a closing of the ranks between the various groups. This study will further take into account the vital question of educational training which is in itself a major handicap of Muslims everywhere. While this research lays no claim to finality, it nevertheless has at least opened the doors for further discussion and enquiry that may eventually lead to an improvement in the conditions of Muslims in the west. Similarly, it is the author's hope that this study will have illuminated several important aspects of life of Muslims in the United Kingdom, and that by so doing, it will have inspired and assisted the various Islamic Centres and charitable associations in their efforts towards progress and development.

Recent years have witnessed increasing interest in the topics of religion and spirituality in social work, including a small body of texts focusing on social work with Muslims. Alongside this, statistical evidence such as the 2001 Census has documented the socio-economic disadvantage experienced by many Muslims communities in Britain. However, there is a paucity of empirical research exploring grassroots initiatives developed by these communities to address welfare needs. There is also a dearth of research analysing the perspectives of Muslim service users. It is this lack of inquiry which this thesis addresses. This research centres on a case study of an Islamic organisation providing services including Islamic counselling, advocacy, khul divorces, mediation and chaplaincy. The study explores the construction of the organisation’s Islamic approach to social work, their everyday practices and areas of particular on-going negotiation. It draws on interviews with individuals working at the organisation, Muslim service users who have accessed the services and also external professionals who have referred individuals to the organisation. An exploration of the potential benefits for Muslim service users focuses on the counselling services provided to young women and asylum seekers in particular. The findings of the study highlight the opportunities and challenges experienced in the process of professionalising internal forms of support amongst British Muslim communities. This research has implications for three key areas of academic debate. Firstly, it contributes to the sociological study of religion, specifically to the field of British Muslim studies. Secondly, the thesis informs current discussion within the social work discipline, particularly regarding the role of spirituality when working with minority service users. Thirdly, this study contributes to contemporary debate regarding the role of faith groups providing welfare services. Overall, this research gives an original insight into the development of professional Islamic social work in contemporary Britain.

As in Judaism and Christianity, the sin of apostasy is strongly condemned as one of the gravest enormities (Ar. ahadu al-kabai'r). In common with them, Islam is clear that the eternal punishment of apostates is sure and certain in the hereafter. But unlike Judaism and Christianity today, Islam is known to go further and condemn them to death in the here and now. Strangely enough, with the exception of Saudia Arabia where Shari'ah is still in force, there is no evidence that apostates are still being executed in other Islamic countries. Yet, any attempt to cancel, abolish or re-interpret the apostasy law has remained virtually impossible. This doctrine is generally held to be an unquestionable axiom of faith as it rests entirely on the prophetic tradition. Our research attempts to demonstrate from a historical/theological standpoint that the faith and message of early Islam as presented in the Qur'an stands in glaring contrast to this doctrine. The political events of the late Umayyad and early Abbasid periods seem to have provided the fertile soil for the invention of those traditions on which later jurists elaborated a complex set of the rules vis-à-vis the legal status of the apostates. These rules have largely remained to this day unchangeably the same. Attention should be drawn to the fact that Qur'anic quotations throughout this research work are from the translations of A. Yusuf Al, M. Marmaduke Pickhtall, N.J. Dawood and A. J. Arberry. In some places we felt that some corrections were necessary, and we have been bold enough to make them. This research study has not been an easy task to undertake. The difficulty of this subject could only be matched by the difficulty of finding material literatures relative to it. However, the fruits of our efforts presented in this research work might at least serve as a starting point towards further researches into the origins and development of the punishment of apostasy in Islam.

This thesis consists of a critical edition of the first volume of Mukhtaṣar Jāmi' al-Uṣūl by Abu Ja’far al-Marwazi al-Astarabadi, made from the only known MS, preserved in the Chester Beatty Library, Dublin. Use has also been made in the edition of the published text of the work abridged by al-Astarabadi, Ibn al-Athir’s Jāmi' al-Uṣūl, and the canonical works of h'adith cited by the two authors. The Arabic text occupies Part two of the thesis. Part one comprises the introduction, dealing with the description of the MS, the character of the two works and al-Astarabadi’s purpose, as recorded by him in his preface, in abridging Ibn al-Athir’s work, and his method of doing so. Brief biographies of the two authors are also given; that of al-Astarabadi is necessarily so, since little information concerning him appears in the standard sources. Notes on the edition are also provided, together with the notes on the contents of the work, comprehensive indices and a full bibliography.

No description available.

The thesis deals with one of the most important challenges of our times: how to forge political unity and societal cohesion in an environment of increasing cultural diversity and ever increasing politicisation of identities. Explicitly, it investigates shifts in Muslim identity and its relationship with the European Union, European nation states and their societies from a comparative perspective. Existing literature and case studies often treat Muslims in Europe as a homogeneous group and fail to connect how policies of state and non-state actors influence Muslim identities. Located within the theories of multiculturalism, the argument introduced in this thesis suggests that Muslims in Europe are a heterogeneous group with diverse cultural, social but also religious traditions. These factors all contribute to developments in Muslim identities and their relationship with host societies. As such, the study evaluates perceptions of Muslim communities in a comparative perspective with three case study countries, the UK, Germany and the Czech Republic, on their inclusion, civic participation and belonging. This critical assessment is complemented by objective analysis of the EU strategies on religion, integration and minority groups. The purpose is to illustrate, within this complex web of relations, the most effective approach from the Muslim perspective. The novelty and unique contribution of this research to knowledge lies in its socio-political and cross-country approach which is supported by the use of structured questionnaires followed by semi-structured interviews. By using a combination of questionnaires and interviews, participants were given space in which they could gradually express their views and feelings. The results show that religious traditions and places of origin are very important. However, national policies play the most significant role in the formation of Muslim identities. Multicultural policies in Britain have been, thus far, most successful in the integration and inclusion of Muslim communities. On the contrary, the largely state-centric policies of Germany which provide social provisions but often exclude political participation, contribute to split identities and segregated communities. In the context of post-communist Europe, the Czech Republic is yet to devise policies and legislation addressing the question of religious minorities. At present, the Czech Republic stretches liberal policies to almost an extreme and fails to accommodate minority cultures. The role of the European Union has been rather minor with most participants being sceptical of the EU’s mechanisms and relevance for Muslims in Europe.