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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the 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.
111

Alevis in Britain : emerging identities in a transnational social space

Akdemir, Ayşegül January 2016 (has links)
Since the late 1980s Alevi identity has become increasingly visible in a transnational context. Alevis in Turkey and across various European countries have contributed to this process through active involvement in local, national and cross-border activities. From the 1980s on, mainly Kurdish and Alevi people from Central and Eastern parts of Turkey have migrated to Britain, established cultural centres and places of worship (cemevi) and gained cultural rights and public visibility. Through ethnographic research conducted mainly in London and partly in Istanbul, I explore Alevi identity building in Britain within a transnational context in which they strive to gain recognition both in Britain and in Turkey through equal citizenship (eşit vatandaşlık). My research contributes to Alevis’ visibility in academia and sheds light on the concepts of transnationalism and identity through empirical evidence. Alevi identity is a central motivation for mobilising Alevis and they construct their identity in a dynamic process that involves links with Turkey, symbolic attachment to homeland based identities and their new experiences in the receiving country, engaging in various cross-border practices on the supranational and transnational levels. The two levels interact; a universal human rights discourse and the institutions that promote it strengthen Alevi claims on the transnational level in both their interactions with the Turkish government and translocal activities. They not only use this human rights discourse instrumentally in their claims making but also argue that it is a component of their belief system. In both private and public spheres, Alevis continue to express their identity in opposition to, or difference from, the Sunni majority in Turkey through emphasising morality over religious practices, liberal gender attitudes and claiming their inherent compatibility with the host society’s norms. By integrating these principles into their communal activities, Alevis in Britain also construct their identity as one that is progressive, inclusive and in opposition to assimilation.
112

Warfare in early Islam

Al-Mubarak, Malik Abdulazeez January 1997 (has links)
No description available.
113

The theory of interest in Islamic Law and the effects of the interpretation of this by the Hanafi School up to the end of the Mughal Empire

Muslim, Abdul Ghafur January 1974 (has links)
No description available.
114

The editing of the second part of the Third Tabaqah of Ibn Sad's 'al-Tabaqat al-Kubra', being 'those who witnessed the battle of al-Khandaq, and those who embraced Islam between al-Khandaq and the conquest of Mecca'

Al-Abdeh, Mohammad January 2003 (has links)
No description available.
115

Indien som utopi och verklighet : Om den teosofiska rörelsens bidrag till indisk utbildning och politik 1879-1930

Fjällsby, Per-Olof January 2012 (has links)
This thesis aims to contribute to a deeper understanding of the political ambitions and actions of the Theosophical Society within the emerging nationalist movement in India during 1879-1930. Different theoretical perspectives have been applied depending on the historical context, and Ludwik Fleck’s theory of thought collectives and thought styles served as a general frame for interpreting the movement’s actions and development A central concern in this study has been the attempt to explain how a numerically small movement with its roots in the West could come to have political influence in India for a period of time. The study starts off in a western historical context in an attempt to uncover the reasons behind the movement's commitment to India. It focuses on a culture or civilization critique the Theosophical Society shared with several other contemporary movements. The first part of the thesis examines the theosophical movement's establishment in India. The relationship with other Indian reform movements has been identified and dividing lines behind the official's eclectic attitude have been shown. The theosophical activities in India can thus be understood in relation to its critique of the modern development of society. My study of the period partly indicates shifts in opinions over time and position-takings with clear elements of competition in relation to other reform movements. The second study examines the theosophist’s involvement in education and discusses how the nationalist/theosophical educational ideals are reflected in tuition and in textbooks. Emphasis on the connection to the students’ own reality in order to develop a national consciousness is central. One's own religion, the historical narratives and the mother language are at the forefront of a national identity. The theosophist’s ambitions were to overcome the political and religious issues, but the network that was developed were too challenging to be accepted. The third study examines theosophy in the open political arena. The pattern is partly the same in terms of methods to reach a consensus for the main target - Home Rule. The political challenges were reflected in an increased political mobilization, which broadened the political activities outside the Congress. My study shows that there was an opposition in the theosophical movement to the politicization during the war, also among leading theosophists. After the war the marginalization of Theosophy was obvious in politics when the theosophical leadership chose to opt out of the Congress under Gandhi's leadership. / Per-Olof Fjällsby
116

The theosophical movement of the nineteenth century: the legitimation of the disputable and the entrenchment of the disreputable

Kalnitsky, Arnold 30 April 2003 (has links)
1 online resource (ix, 442 leaves) / No abstract available / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)
117

Love, law, and reason in the thought of Al-Ghazali and Aquinas

Allison, Anthony January 2013 (has links)
The present work is an exploration of the relationship between love and law in Islam and Christianity through the works of al-Ghazālī (c.1056-7-1111 C.E.) and Thomas Aquinas (c.1224/5-1274 C.E). In doing so, it aims to provide the historical theological perspective of two thinkers, each pivotal to their respective tradition, with a view to contributing to contemporary Christian-Muslim discourse, which, since the 2007 Common Word initiative, has had a strongly scholarly focus on love. Notably, however, this discourse has tended to avoid discussion pertaining to how we ‘act out’ such love, particularly in regard to legal frameworks. To redress the balance of scholarly discourse, this thesis aims to present key aspects of al-Ghazālī’s and Aquinas’ thought in order to provide the conceptual background necessary to understand and then synthesize how they likely conceived of the love-law relationship. From this, it becomes clear that for al-Ghazālī, the relationship between the heart, intellect, and various categories of knowledge is integral in fostering love for God. In a similar manner, the intellect for Aquinas is integral and its formation is based on our cumulative knowledge and experience. The key facet of the intellect for both is its ability to abstract from particulars to universals. This position is essential to the thought of both writers as God for them is beyond creation and yet in some sense also reflected in and intimately related to creation. As such, the intellect acts as a ‘bridge’ between the immanent and the transcendent. It is both affected by the knowledge gained through this-worldly legal frameworks and the other-worldly divine attributes in which it can share: this includes the divine attribute of love. The extent to which one can share the latter is dependent on the extent to which one is formed by the former. The intellect is, however, aided in this process by the gratuitous gift of revelation, which acts as immanent ‘certain’ knowledge of the transcendent. Such thinking provides the background for a detailed exploration of love and law. Towards this end, first noted is how both authors consider this-worldly law to be an appropriation of other-worldly law, represented by The Preserved Tablet for al-Ghazālī and the eternal law for Aquinas. Reasoning is essential in mankind’s attempt to understand this divine, other-worldly paradigm, although man is aided by a partial manifestation of ‘certain’ knowledge within the created order by way of revelation. Human reasoning on law results in this-worldly legal frameworks, which, in some sense, aim to provide knowledge of God either explicitly or implicitly by way of orientating towards the maintenance of the common good. However, as all good is derivative of God, this-worldly law, whether orientated to a temporal or ultimate good, should be understood as orientation to God. Inclining to our good according to our nature is something both al-Ghazālī and Aquinas maintain is ‘in-built’ within us. At its most fundamental level this good is God, but it does not exclude the material goods and objects that constitute the necessities of life. Thus law orientated towards the good (to whatever degree) encourages orientation to God (to some degree). Inclination to the good is natural within our being, and both al-Ghazālī and Aquinas define love, in the first instance, as inclination to the good according to our nature. The more we are inclined to the good, the more ‘goodness’ is made manifest within us; that is, the more we ‘participate’ in or ‘reflect’ the divine attributes. Thus the more law-abiding we are, the more we are drawn to the good. This eventually forms the intellect in such a way that it is drawn to the good in itself: al-Ghazālī calls this ‘contentment’ and Aquinas calls this ‘charity’. Based on their respective positions, this thesis will therefore firstly argue that the relationship between love and law for al-Ghazālī and Aquinas is as follows: before one can love, one must know, and law provides knowledge; however, such knowledge reflects a gratuitous gift from the creator and therefore divine love underpins the knowledge that enables human love. In course of this study, it will become evident that both al-Ghazālī and Aquinas have a strong apophatic-cataphatic emphasis to their work. That is, their methodologies affirm issues of immanence and transcendence, the knowability and unknowability of God. The only ‘certain’ knowledge for both authors is that which is represented by revelation, and to which all other knowledge should be correlated. However, all other knowledge is reflective of acquired knowledge and human reasoning, which are by nature imperfect. Providing we deploy ‘reason’ effectively in relation to the ‘certain’ knowledge of revelation, we can talk about God to an extent. In such an instance, human language points towards and reflects the divine, but does not totally encapsulate or definitively define the divine. Ultimately, the divine is beyond comprehension while equally somehow reflected or detectable within creation. Indeed, for both authors, genuine experience of the divine exhausted their prolific works and words; this realisation resulted in each adopting a state of ‘silence’ at various points in their respective careers. That is, both come to an appreciation of the insufficiency of words and concepts in the face of a transcendent, immutable God. Noting the centrality of this emphasis in both authors, this study then turns to the present day Christian-Muslim milieu touching upon the ‘reason debate’ that formed the background to the Common Word initiative. Using this as a platform, this thesis argues for a ‘re-emphasis’ or ‘re-discovery’ of the apophatic-cataphatic reasoning that both al-Ghazālī and Aquinas display for contemporary Christian-Muslim discourse. The final hope for the study is two-fold. Firstly, to encourage further discourse on how ‘love’ is ‘acted out’ between the two traditions. And secondly, to remind Christians that law has an important theological tradition within their heritage with a view to providing encouragement for further studies in the neglected area of comparative law in Christian-Muslim discourse.
118

The Venetian Inquisition and aspects of 'otherness' : Judaizers, Muslim and Christian converts (16th-17th century)

Plakotos, Georgios January 2004 (has links)
The Thesis explores the Venetian Inquisition's handling of cases involving crypto-Jewish, crypto-Muslim practices and some cases where people had lapsed into Islamic ways, especially when in remoter parts of the Venetian empire or within the Ottoman empire and who sought reconciliation with the Catholic Church. Despite their differences, the offences involved the practice of dissimulation and connected with Venice's position as a transit city, since for most offenders, Venice was one among their various destinations in their peregrinations in the Mediterranean. The Thesis draws on the printed transcripts of cases involving Judaism, but also unpublished archival material in both the State archive, and the Patriarchal archive. The discussion, with close textual analysis focuses on the lengthy testimonies given before the Inquisition by a variety of people, who appeared as accusers and witnesses, and examines what they perceived as alleged crypto-Jewish and crypto-Muslim practices in the atmosphere of growing concern about religious deviance in late Renaissance Venice. It analyses the tribunal's approach to the accusations and offences, and changing patterns of practice, paying close attention to the Inquisitors' questioning strategies. As most offenders had undergone conversion, this Thesis analyses how they fashioned their identity in front of the Inquisitors who, on the basis of Church and State regulations, insisted on unambiguous religious identities. The Thesis delineates the convergences and divergences in the handling of these offences, and challenges some perceptions of power relations between accusers and accused. While following these investigations, much is revealed about communities in cosmopolitan Venice, their locations and inter-actions, and how Christian and non-Christians perceived, and mis-perceived, each other. Insights are also provided into movements of individuals - as for commercial or mercenary military purposes - in and between remoter parts of the Venetian empire and the Ottoman empire.
119

Religion and dialogue : textuality, rationality and the re-imagining of the public sphere

Roberts, Stephen B. January 2011 (has links)
Socially and politically significant Muslim communities are posing a challenge to the public spheres of Western Europe: can public reason in a liberal democracy be so conceived as to accommodate the religious reasons of Muslims and other religiously motivated citizens? This question, often discussed from the perspective either of political philosophy or of particular religious traditions, is addressed here instead by drawing on the theory and practice of inter-religious dialogue. The dialogue movement known as ‘scriptural reasoning’ is analysed for its potential to provide a way of conceptualising the nature of reasoning in the public sphere. ‘Reasoning with texts’, it is argued, is a way of describing much of the reasoning that takes place within the public sphere and not just religious reasoning. This approach to understanding public reasoning is established through a combination of example and theory. A model of communicative hermeneutics as public reason based on an (inter)textual rationality is proposed. As well as providing space for textually based religious arguments, this (inter)textual imagination can be situated alongside and complement postmodern developments of Jürgen Habermas’s conception of the public sphere. Whilst this approach to reasoning in the public sphere initially appears very different from the classic statement of the idea of public reason in John Rawls’s political liberalism, it is shown to have significant continuity with Rawls’s theory when this is viewed through the lens of the Supreme Court as exemplar of public reason. This highest level of public reason involving legislation is also a form of reasoning with texts. But in order for religious and more popular levels of public discourse and deliberation to impact on the political and legislative processes, these too must be conceived as modes of reasoning having some continuity with higher levels of public reasoning. It is such continuity that this thesis seeks to theorise.
120

Continuity and transformation : theosis in the Arabic translation of Gregory Nazianzen's Oration on Baptism (Oration 40)

Tokay, Elif January 2013 (has links)
This doctoral thesis examines the Arabic translation of Gregory Nazianzen’s Oration on Baptism (Oration 40) by a tenth-eleventh century Melkite translator and writer, Ibrāhīm ibn Yūḥannā al-Anṭākī. In particular, it focuses on the way al-Anṭākī presented Gregory’s theosis theology and investigates the extent to which he engaged with Islamic thought, primarily his borrowing of concepts and structures from Islamic debates such as the unity and the divine attributes of God and the perfection of the soul. This study asks to what extent this theology, which combines both the social and the spiritual aspects of human perfection, or the reception of Gregory helped the Antiochene Melkites develop a strong identity at a time when they were ruled by the Byzantine Empire but attached to the Islamicate culture they shared with their Muslim neighbours. The key conclusion of this thesis is that the Arabic translation of Oration 40 can be said to present a version of Gregory’s theosis theology which is enriched by the concepts and terms used by Christian and Muslim writers of the period. Although it cannot be said to represent a development in this theology but should be viewed as a creative retelling of it, al-Anṭākī’s erudition in the discussions of Christian Arabic theology and Islamic thought, as well as his references to these discussions in the words he used, makes this text particularly interesting. Theosis seems to have captured what he saw as essential for the good of his community: attachment to the Church or tradition, living the life that Christ lived in this world but with an emphasis on the public expression of the faith, perfection of the soul and the union with God here on earth and in the world to come.

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