Translation teaching touches upon many issues that demand investigation and discussion in detail. This thesis examines the teaching of translation at undergraduate level in Saudi Arabia through a study of the programmes in language and translation being offered by some Saudi Universities. Imam Muhammad Ibn Saud Islamic University is taken as an example. The aim is to identify some of the problems inherent in translation teaching to suggest strategies for improvement of these programmes. The following approach was adopted: (a) a thorough study of the existing programme, (b) two questionnaires personally administered to the teachers and students and ( c) identification of the main translation problems by analysing more than 1500 translations produced by the students from nine source texts. The thesis consists of six chapters, the first of which is an introduction. The second chapter is devoted to reviewing some related literature on aspects of translation teaching, such as university training, the ideal translator, the ideal translation teacher, the curriculum content of a translation teaching programme and an overview of translation teaching models. The third chapter is a study of the existing programme at Imam Muhammad Ibn Saud Islamic University. The opinions of teachers and students on the programme at the University are analysed in Chapter four. Chapter five discusses the main problems revealed by the students' translations of the given texts, including: (I) comprehension problems of words, phrases, idioms and fixed expressions, and sentences, (2) problems of rendering at the lexical, syntactic, discourse and stylistic levels, and (3) problems related to reproducing and re-expressing texts in Arabic. Chapter six deals with suggestions and recommendations and concludes the study.

The Tablīghī Jamā'at is a Muslim organization for faith renewal that was founded by Maulana Muhammad Ilyas during the 1920s in North India. The Tablīghī Jamā'at, which was loosely associated with Dāru'l-'Ulūm Deoband, responded to the increasing importance of identity politics in twentieth century South Asia by focusing on strengthening the Muslim community through proselytism. While the members of the Tablīghī Jamā'at have routinely claimed that their movement is strictly apolitical, some commentators have questioned the aptness of their characterization. Scholarship on the Tablīghī Jamā'at either confirms the apolitical nature of the organization or argues the opposite, claiming that its leaders have maintained an apolitical front that masks members’ political activity both in South Asia and abroad. This conversation has not advanced in recent years. This thesis asks why there have been such divergent attitudes towards the Tablīghī Jamā'at. In order to answer this question, it investigates the historical issues that shed light on the historiographical problem surrounding the organization. Through an analysis of the complex structure of authority in the organization, I argue that the Tablīghī Jamā'at is highly amenable to change and highly resistant to broad characterization. / text

This collection of original poems features work created and edited over two years in the Masters of Fine Arts in Creative Writing program. The poems collected for this thesis represent a Bildungsroman, a coming of age narrative, that details the psychological growth and education of a narrator who feels excluded or invisible as he grows up in America during the late eighties and early nineties. Progressing poem by poem, a myriad of subjects are explored including race, gender, religion, economics, the environment, politics, and even Muhammad Ali.

The research aims to establish in a holistic manner the facts about the Khawtirij sect, its history, beliefs and activities, and the major events it experienced, together with knowledge about and principles of its different sub·groups. The research also sheds light on the lama 'at al- Takfir Wa L-Hijrah's activities whether in Egypt or in Somalia. The thesis scrutinizes the definition of extremism and terrorism in contrast to Islam's message of tolerance and justice. Within this context, it also clarifies disagreements deemed reprehensible by Islam. This study found that Islam promotes unity and condemns disputes, fanaticism, extremism and factionalism since it is a religion of moderation and tolerance. The Khawarij is a deviant group which can be described as a terrorist organization in modern parlance. The /ama 'at Takfir Wa L-Hijrah is nothing more than a modern version of the Khawiin"j which ad heres to the same beliefs as its predecessor. It has a visible presence in Somaliaand aU its actions confirm the original apostacising ideology of the . Khawiirij Such actions are not trivial; before embarking on them stri ct conditions and regulations have to be followed. The noble Prophet (peace be upon him) and Muslim scholars have warned against these practices when correct procedure is flouted. Some of the most commonly used words are: Islam, reli gion, nat jon, Somalia, Khawiirij, sect, faith, principles, disagreement, apostasy, Allah, Prophet Muhammad, Qur'an and Hadith. / Arabic / DLITT (Arabic)

Followers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today. The result shows that the Sudanese Mahdi Muhammad Ahmad claimed hisMahdiship in the year 1881. He became a political leader in a time when Sudan was under the rule of a colonial power. Hetook advantage of the religion for personal purposes and tried to liberate his native country Sudan. The contemporaryMuslim clergy criticized him for his claim because the content of the Hadith traditions did not support his claim ofMahdiship. He maintained his sole right for the interpretation of religion and of the laws of Sharia. He made changes even inthe chief pillars of Islam by asserting that Jehad with sword was more imperative than the pilgrimage journey to Mecca. Heasserted that the Prophet Muhammad himself had entrusted him to launch the holy war against the non-believers. He hadimmense ambitions which were never fulfilled since he suddenly died four years after his claim for Mahdiship, in June 1885.This day his followers are organized as a political party in Sudan with a modest roll in the Sudanese politics. The IndianMahdi Mirza Ghulam Ahmad claimed in 1889 to be Mahdi, Mujaddid, Muhaddas, Messiah and a Prophet at a time of socialand political peace, though Islam as a religion was firmly pushed by the Hindu and Christian missionaries. He had no politicalambitions at all and was utterly loyal to the British colonial power. His mission was to crush the Cross and to demonstrateIslam’s excellence over all the religions of the world through overwhelming arguments. He proclaimed that Jesus was humanand a Prophet and not the son of God. Jesus survived from the cross and died a natural death after he had lived for manyyears. Ahmad claimed that God had commanded him to put stop to the religious wars. The contemporary Muslim clergyblamed him for being an imposter, melancholic and hypochondriac who had self invented the divine revelations. He died year1908, nineteen years after his claim and the communion he found is established today in more than hundred countries of theworld. Reasons for the breakdown of mission of the Sudanese Mahdi were that his objectives were political and he challengedthe colonial power with the sword. Another decisive factor was his sudden death merely four years after the beginning of hismission. Reasons for the success of Indian Mahdi were that his objectives were purely religious and he was wholly loyal to theforeign government. He survived nineteen years after the beginning of his mission which made it possible for him to create acommunion based on solid grounds. His followers continued on the same path and never engaged in local politics where everthey lived. For further studies it will be of great interest to study the life of Mirza Ghulam Ahmad and objectively examine thearguments he presented in support of his divine appointment. Furthermore it is enriching to study the organization andactivities of the Ahmadiyya Muslim community to explore if they are in accordance with the basic principles of Ahmad.

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This thesis examines the origins, nature, and characteristics of the Subud mystical order which is an expression of Javanese Red (abangan) Muslim mysticism. It presents material on the life of the founder, on the religious background of the order) and presents the doctrines, practices, and forms of organizatiori peculiar to the order.

Thesis (M.S.)--University of Nevada, Reno, 2008. / "August, 2008." Includes bibliographical references (leaves 71-74). Online version available on the World Wide Web.

Thesis (Ph. D.)--University of Chicago, Department of South Asian Languages and Civilizations, December 2000. / Includes bibliographical references (p. 262-290). Also available on the Internet.

Texte remanié de: Doct-diss.--Philos.--Evanston, Northwestern university's graduate school, 1979. / Bibliogr. p. 224-228. Index.