The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice. / Religious Studies and Arabic / M.A. (Arabic)

Arabic text. Arabic summary and keywords cannot be copied into meta data fields / The importance of this research is evident from the field related to it; namely, that of reports about circumstances for Qur’anic revelations. Without a comprehensive knowledge of it, many of the subtleties and nuances of Qur’anic discourse remain concealed from us. For this purpose, I used al-Suyuti’s "Lubab al-Nuqul fi Asbab al-Nuzul" for the pivotal and comprehensive role it occupies among works dealing with this discipline. Briefly, my methodology was the following: I first presented a summary of the author’s biography. Secondly, I edited the manuscript I had obtained of this book from the King Faisal Library in Riyadh, Saudi Arabia. Thirdly, I made comparisons between this version and numerous printed versions of this book in order to verify the authenticity of textual information I presented in this thesis by categorising Prophetic and other reports at the levels of their soundness and weakness so that the reader may obtain a firm insight into their status levels. Fourthly, I amended reports that al-Suyuti had omitted in relation to verses he had cited. Fifthly, I graded different reports on a topic according to established criteria in this subject; often reconciling them where it was possible. I interpreted verses in their general purport by indicating that the report/s relating to the circumstances for revelation was/were already embodied in their signification. I only deviated from this norm where I found that a body of reliable scholars had given preference to a particular report vis-à-vis a certain verse; in which case I adopted their opinion. Sixthly, I attached brief commentaries to relevant verses to enable the reader to gain a more comprehensive grasp of text within its context. Finally, I defined some peculiar terminology found in this book for the benefit of unfamiliar researchers. / Religious Studies and Arabic / D. Litt. et Phil. (Islamic Studies)

This thesis is a translation of a chapter that examines the role of Muslim women in politics during the early Islamic period and their engagement with religious and political discourses. This subject raises a combination of provocative challenges for Islamic discourse as Muslim women have had a complex relationship with their religious tradition dating back to the very inception of Islam. Despite Qur’ānic injunctions and Prophetic affirmations of the egalitarian status of Muslim women, social inequality and injustice directed at women remains a persistent problem in Muslim society. In the translated text Abū Shaqqah goes about re-invoking the normative tradition in order to affirm the role of Muslim women in politics. Furthermore the translation is prefaced by a critical introduction outlining the contours of the 20th century landscape, which attempts to describe the struggle of Muslim women in Abū Shaqqah’s time. / Religious Studies and Arabic / M.A. (Arabic)

The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice. / Religious Studies and Arabic / M.A. (Arabic)

Arabic text. Arabic summary and keywords cannot be copied into meta data fields / The importance of this research is evident from the field related to it; namely, that of reports about circumstances for Qur’anic revelations. Without a comprehensive knowledge of it, many of the subtleties and nuances of Qur’anic discourse remain concealed from us. For this purpose, I used al-Suyuti’s "Lubab al-Nuqul fi Asbab al-Nuzul" for the pivotal and comprehensive role it occupies among works dealing with this discipline. Briefly, my methodology was the following: I first presented a summary of the author’s biography. Secondly, I edited the manuscript I had obtained of this book from the King Faisal Library in Riyadh, Saudi Arabia. Thirdly, I made comparisons between this version and numerous printed versions of this book in order to verify the authenticity of textual information I presented in this thesis by categorising Prophetic and other reports at the levels of their soundness and weakness so that the reader may obtain a firm insight into their status levels. Fourthly, I amended reports that al-Suyuti had omitted in relation to verses he had cited. Fifthly, I graded different reports on a topic according to established criteria in this subject; often reconciling them where it was possible. I interpreted verses in their general purport by indicating that the report/s relating to the circumstances for revelation was/were already embodied in their signification. I only deviated from this norm where I found that a body of reliable scholars had given preference to a particular report vis-à-vis a certain verse; in which case I adopted their opinion. Sixthly, I attached brief commentaries to relevant verses to enable the reader to gain a more comprehensive grasp of text within its context. Finally, I defined some peculiar terminology found in this book for the benefit of unfamiliar researchers. / Religious Studies and Arabic / D. Litt. et Phil. (Islamic Studies)

Consecrated life or religious life as it is sometimes called within the Catholic Church is almost as old as Christianity. All baptised persons are consecrated persons by virtue of their baptism, but the consecrated life to which some people feel called, is a special and fruitful deepening of the consecration received in baptism and confirmation.. This dissertation explores Christian spirituality as it is manifested in consecrated life with relation to inculturation and religious life. The scope has been limited to a study of one congregation, the Companions of St Angela as a case study. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

This thesis evaluates the nature and role of `the glory of the Lord,' hwhy-dwbk, in Ezekiel 1-24. The introductory chapter will present the relevance of the topic as well as purview the scope of the thesis and the structure of its presentation. Chapter two lays an interpretive foundation for the glory pericope within a central theme in the book of Ezekiel. The intended impact on the exilic audience is discerned through examining the characteristic features of the hwhy-dwbk in Chapter 3. Chapter four identifies three functions of the hwhy-dwbk . A final function of the hwhy-dwbk is explored in its relationship to `the son of adam' in chapter five. A summary of the hypothesis is provided in chapter 6 along with a conclusion. / Biblical and Ancient studies / M. A. (Old Testament)

This dissertation of limited scope explored via a qualitative reflective approach how pastoral therapy and care practices contributed to workplace transformation and ethics at a factory that had to be restored to profitability. In Chapter 1, the study's research curiosity questions how pastoral therapy and care practices could inform business in its resistance of workplace trauma and injustice. The epistemology of contextual theology and social constructionism is reviewed in Chapter 2 in its support of the research. Themes and ideas such as; participatory ethical care, ethics, the prophetic role, narratives, workplace culture, witnessing and participant awareness and empowerment are applied to workplace culture transformation. Chapter 3 explores the factory's dominant story of low morale, financial loss and feelings of no hope for the future in context of discourses of capitalism. In resistance to the dominant story, Chapter 4 focuses on practices and experiences that supported the factory's alternative story and Chapter 5 reviews the factory's alternative story in context of purposeful transformation practice. Chapter 6 concludes the study by reflecting on the research curiosity, the research aims and the researcher's development. / Practical Theology / M. Th ((Specialising Past Therapy) Practical Theology)

This study looks into Malachi’s emphasis on the offering aspect of the cult within Israel’s prophetic heritage. Malachi presents a different attitude toward offerings than his pre-exilic predecessors who spoke harshly against the cult focusing on religion’s ethical and spiritual aspects. The thesis of this study argues that pre-exilic anti-cultic statements do not diminish or reject the cult per se but a corrupted form of it conditioned historically and religiously. Malachi’s post-exilic pro-cultic emphasis presents a different context in which criticism of the cult’s corrupted usage takes place while remaining positive toward the cult itself. The key to understanding properly both anti- and pro-cultic attacks on different aspects of the cult is the covenantal relationship with Yahweh. Malachi’s positive attitude toward offerings balances the anti-cultic prophetic heritage of Israel showing that there was never a rejection of the cult, only misunderstandings and misuses of it. / Old Testament / M. Th. (Old Testament)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)