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Hadith and Its Principles in the Early Days of Islam
HADITH AND ITS PRINCIPLES IN THE EARLY DAYS OF ISLAM A CRITICAL STUDY OF A WESTERN APPROACH FATHIDDIN BEYANOUNI DEPARTMENT OF ARABIC AND ISLAMIC STUDIES UNIVERSITY OF GLASGOW Thesis submitted for the degree of Ph.D. in the Faculty of Arts at the University of Glasgow 1994. © Fathiddin Beyanouni, 1994. ProQuest Number: 11007846 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11007846 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 M t&e name of &Jla&, Most ©racious, Most iKlercifuI “go take to&at tfje iHessenaer aikes you, an& refrain from to&at tie pro&tfuts you. &nO fear gJtati: for aft is strict in ftunis&ment”. ©Ut. It*. 7. CONTENTS Acknowledgements ......................................................................................................4 Abbreviations................................................................................................................ 5 Key to transliteration....................................................................6 A bstract............................................................................................................................7 -
Islamic Legal Histories
Islamic Legal Histories Amr A. Shalakany INTRODUCTION . 2 I. DOMINANT HISTORIOGRAPHY DEFINED: THE SCRIPTURAL APPROACH. 4 A. The Four Premises of Dominant Historiography . 9 l. Islamic Law is Shari'a . 10 2. Shari'a is not Siyasa . 16 3. Shari' a/Siyasa: History up to the Colonial Encounter. 21 4. Modemityffradition: The Postcolonial Condition . 24 B. The Difficulty with Naming the Dominant Historiography . 28 1. Why are Schacht and Coulson not just Orientalists? . 28 2. Scripturalism and the Modem Transformation of Islam . 33 II. DOMINANT HISTORIOGRAPHY APPLIED: SCRIPTURAL SODOMY LAW . 39 A. Premise #1 Applied: Liwat under Shari'a . 40 1. Foreground Norms on Liwat . 42 2. Background Norms on Evidence and Procedure . 46 B. Premises #2 and #3 Applied: Sodomy under Ottoman Qanun . 51 C. Premise #4 Applied: Liwat!Fujor and Modemityffradition . 56 III. DOMINANT HISTORIOGRAPHY RECONSIDERED: FROM VARIATIONS TO A NEW STREAM? . 59 A. Anti-Orientalist Variations on the Dominant Historiography.... 62 1. Variation #1: Refine Shari'a's Stages of Development..... 63 2. Variation #2: Refine Closing the Gate of ljtihad . 64 3. Variation #3: Refine the Minor Sources of Shari'a........ 66 B. Towards a New Historiography?. 67 1. Siyasa and Mamluk Evidence Law . 68 2. Early Ottoman Interlude: Qanun and Siyasa . 72 3. Siyasa and 19th Century Reforms . 74 CONCLUSION: IN PURSUIT OF NEW PLOTS . 78 Islamic Legal Histories Amr A. Shalakany* INTRODUCTION All the social sciences suffer from the notion that to have named something is to have understood it. Clifford Geertz, Islam Observed I The writing of history has sometimes been compared to the hatching of a "plot," both in the amusingly literary sense of the term, as in the intriguing plot or plan of action underlying a good novel or play, as well as in the more schem ing and darkly conspiratorial sense that plotting might otherwise suggest. -
Women Musicians and Dancers in Post-Revolution Iran
Negotiating a Position: Women Musicians and Dancers in Post-Revolution Iran Parmis Mozafari Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of Music January 2011 The candidate confIrms that the work submitted is her own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. 2011 The University of Leeds Parmis Mozafari Acknowledgment I would like to express my gratitude to ORSAS scholarship committee and the University of Leeds Tetly and Lupton funding committee for offering the financial support that enabled me to do this research. I would also like to thank my supervisors Professor Kevin Dawe and Dr Sita Popat for their constructive suggestions and patience. Abstract This research examines the changes in conditions of music and dance after the 1979 revolution in Iran. My focus is the restrictions imposed on women instrumentalists, dancers and singers and the ways that have confronted them. I study the social, religious, and political factors that cause restrictive attitudes towards female performers. I pay particular attention to changes in some specific musical genres and the attitudes of the government officials towards them in pre and post-revolution Iran. I have tried to demonstrate the emotional and professional effects of post-revolution boundaries on female musicians and dancers. Chapter one of this thesis is a historical overview of the position of female performers in pre-modern and contemporary Iran. -
9783110726305.Pdf
Shared Margins ZMO-Studien Studien des Leibniz-Zentrum Moderner Orient Herausgegeben von Ulrike Freitag Band 41 Samuli Schielke and Mukhtar Saad Shehata Shared Margins An Ethnography with Writers in Alexandria after the Revolution This publication was supported by the Leibniz Open Access Monograph Publishing Fund. ISBN 978-3-11-072677-0 e-ISBN (PDF) 978-3-11-072630-5 e-ISBN (EPUB) 978-3-11-072636-7 DOI https://doi.org/10.1515/ 9783110726305 This work is licensed under a Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International License. For details go to https://creativecommons.org/licenses/by-nc-nd/4.0/ Library of Congress Control Number: 2021937483 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the internet at http://dnb.dnb.de. © 2021 Samuli Schielke and Mukhtar Saad Shehata Cover image: Eman Salah writing in her notebook. Photo by Samuli Schielke, Alexandria, 2015. Printing and binding: CPI books GmbH, Leck www.degruyter.com To Mahmoud Abu Rageh (1971–2018) Contents Acknowledgments ix On names, pronouns, and spelling xiii List of illustrations xiv Introduction: Where is literature? Samuli Schielke 1 Where is literature? 2 Anecdotal evidence 5 Outline of chapters 11 Part I. About writing Samuli Schielke, Mukhtar Saad Shehata 1 Why write, and why not stop? 15 An urge to express 16 ‘Something that has me in it’ 21 Why not stop? 27 A winding path through milieus 31 2 Infrastructures of imagination 39 The formation of scenes 43 A provincial setting 48 The Writers’ Union 51 Mukhtabar al-Sardiyat 54 El Cabina 56 Fabrica 60 Lines of division 63 Milieus at intersection 71 Openings and closures 73 3 The writing of lives 77 Materialities of marginality 79 The symposium as life 84 Being Abdelfattah Morsi 91 How to become a writer in many difficult steps 96 Holding the microphone 101 ‘I hate reality’ 105 ‘It’s a piece of me’ 107 Outsides of power 111 viii Contents Part II. -
Defining Shariʿa the Politics of Islamic Judicial Review by Shoaib
Defining Shariʿa The Politics of Islamic Judicial Review By Shoaib A. Ghias A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Jurisprudence and Social Policy in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Malcolm M. Feeley, Chair Professor Martin M. Shapiro Professor Asad Q. Ahmed Summer 2015 Defining Shariʿa The Politics of Islamic Judicial Review © 2015 By Shoaib A. Ghias Abstract Defining Shariʿa: The Politics of Islamic Judicial Review by Shoaib A. Ghias Doctor of Philosophy in Jurisprudence and Social Policy University of California, Berkeley Professor Malcolm M. Feeley, Chair Since the Islamic resurgence of the 1970s, many Muslim postcolonial countries have established and empowered constitutional courts to declare laws conflicting with shariʿa as unconstitutional. The central question explored in this dissertation is whether and to what extent constitutional doctrine developed in shariʿa review is contingent on the ruling regime or represents lasting trends in interpretations of shariʿa. Using the case of Pakistan, this dissertation contends that the long-term discursive trends in shariʿa are determined in the religio-political space and only reflected in state law through the interaction of shariʿa politics, regime politics, and judicial politics. The research is based on materials gathered during fieldwork in Pakistan and datasets of Federal Shariat Court and Supreme Court cases and judges. In particular, the dissertation offers a political-institutional framework to study shariʿa review in a British postcolonial court system through exploring the role of professional and scholar judges, the discretion of the chief justice, the system of judicial appointments and tenure, and the political structure of appeal that combine to make courts agents of the political regime. -
(UNIVERSITY) Manuscript
MINISTRY OF FOREIGN AFFAIRS OF THE RUSSIAN FEDERATION MOSCOW STATE INSTITUTE OF INTERNATIONAL RELATIONS (UNIVERSITY) Manuscript KHADEM MAKHSUS HOSSEINI, Leila TRANSFORMATION OF IRANIAN WOMEN’S CULTURAL IDENTITY Specialty: 24.00.01 – Theory and history of culture THESIS For PhD degree in Cultural Studies Scientific supervisor: Elena V. Voevoda, PhD, Doctor Habilitatus (Education) Moscow – 2018 2 CONTENTS Page INTRODUCTION ……………………………………………………… 3 CHAPTER 1. THE INFLUENTIAL FACTORS IN CONSTRUCTING IRANIAN WOMEN'S CULTURAL IDENTITY 14 1.1. The concept of cultural identity in the cultural and philosophical aspects ………………………………………………………………... 14 1.2. A comparative analysis of Judith Butler’s views on identity and Anthony Giddens’ structuration theory……………………................. 46 1.3. The role of Islam in constructing Iranian women's cultural identity ……………………………………………………………….. 57 1.4. Historical changes of social and cultural aspects of Iranian women's life ………………………………………………………….. 79 Chapter 1: Findings ………………………………………………….. 99 CHAPTER 2. MANIFESTATION OF TRADITIONAL AND MODERN CULTURAL IDENTITY OF IRANIAN WOMEN …… 103 2.1. Iranian Women's Cultural Identity Represented in their Bodies… 103 2.2. Veiling and Iranian Women's Cultural Identity ………………. 137 2.3. Iranian women's cultural identity in relation to their work and leisure time …………………………………………………………. 172 Chapter 2: Findings ………………………………………………….. 203 CONCLUSIONS ……………………………………………………….. 205 BIBLIOGRAPHY ……………………………………………………… 216 3 INTRODUCTION Research relevance. In the modern world, women play an increasingly important role in society: they actively participate in the social, economic, political and cultural life of their communities shaping the new image of their country. The issue of change in western women's role and identity during and after industrialization (referred to as one of the defining properties of modernity by A. -
77 a Comparative Study of the Scriptural Rajm And
Ilorin Journal of Religious Studies, (IJOURELS) Vol.5 No.2, 2015, pp.77-96 A COMPARATIVE STUDY OF THE SCRIPTURAL RAJM MÁGÙN IN NIGERIA Rafiu Ibrahim Adebayo Department of Religions, University of Ilorin, Ilorin, Nigeria. [email protected]; [email protected] +2347035467292 Abstract Mágùn and rajm Mágùn is a mean area of Nigeria. It is a means of terminating the life of a man suspected to be having ‟ W mágùn is a means of killing he who engages in rajm (stoning to death) has religious connotation particularly in the Old and New Testaments of the Bible as well as in the Tradition of Prophet Muhammad. The fact that the two modes of punishment involve termination of life underscores how serious adultery is. Attempt is therefore made in this paper to consider the two concepts and analyse the differences therein. Historical, descriptive and comparative research methods were adopted for this study. Oral interviews were conducted to elicit response from some traditionalists on issues related to mágùn; while ‟ rajm and mágùn. It was observed that there are elements of injustice in the mode of carrying out the two modes of punishment, while no consensus is reached by scholars on the application of rajm. It was then concluded that serious precaution needs to be taken in such a matter that involves lives of culprits while avenues for committing adultery are blocked as much as possible by those who wish to implement the two modes of punishment rather than carrying out the punishment. Keywords: Mágùn, rajm, adultery, scripture, Sharīcah, or Introduction Adultery (zinā or àgbèrè ) is considered one of the worst and disgraceful sins that shake the traditional and natural family set-up to its root.1 Apart from the physical, emotional, social and psychological consequences this sexual deviance and obnoxious practice constitutes to the society, some sexually transmitted diseases such as gonorrhoea, syphilis and Acquired Immuno Deficiency Syndrome (AIDS) are also attached to it. -
Adverse Possession, 63, 152 Ahmadis, 112–119, 130, 154–155, 194–195 Apostasy, 137 Appeals Capital Punishment, 103 Right O
INDEX Adverse possession, 63, 152 judicial split, 24 Ahmadis, 112119, 130, 154155, martial law, 16, 17, 24 194195 necessity doctrine, 28 Apostasy, 137 non-justiciable provisions, 8 Appeals presidential powers, 76 capital punishment, 103 revolution, 15 right of appeal, 125, 128, 151 sacred trust, 27 shariat courts, 125, 137, 151, 156, see also Supra-constitutional 165 provision Awami League, 14 Baxi, Upendra, 16 Ayub Khan, Muhammad Bhutto, Benazir constitutional reform, 7 corruption allegations, 85, 100 martial law, 53 dismissal, 75, 7778, 81, 85, 105 personal laws, 155 election, 65, 75, 104 replacement, 14 judiciary, 85, 104, 105 Bhutto, Zulfikar Ali Bail, 55, 109 contracts, 2829 Bangladesh, 14, 82 death sentence, 133, 134 Bank loans deposed, 21 interest payments (riba), 52, 6061, detention, 24 71 election, 20, 21 mark-up, 71 Islamisation, 33 sacred trust, 102 land reform, 132, 147, 170172 Basic structure doctrine leadership, 14 affirmation, 23, 3233 martial law, 16, 2024 constitutional amendment, 22, 23, opportunism, 24 8284, 8687 repressive laws, 16, 20, 22, 32, 112 emergence, 8185 Blasphemy, 193195 Grundnormen, 19, 21 Bohras, 154 Hudood Ordinances, 91 Breach of contract, 42 human rights, 87 India, 19, 82 Capital punishment judicial powers, 18 apostasy, 137 appeals, 103 235 The Role of Islam in the Legal System of Pakistan commutation/waiver, 66, 68, 132 armed forces, 20, 22 135 Art.2-A/Objectives Resolution, 47 Islamic law, 66, 68 73 jurisdiction, 103 directive principles of policy, 78 martial law, 6566 eighth amendment, 49, 59, 67, -
Transnational Modernization and the Gendered Built Environment in Iran
Transnational Modernization and the Gendered Built Environment in Iran: Altering Architectural Spaces and Gender Identities in the Early Twentieth Century (1925-1941) A Dissertation submitted to the Graduate School of the University of Cincinnati in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the School of Architecture and Interior Design of College of Design, Architecture, Art, and Planning By Armaghan Ziaee Bachelor of Architecture, 2009 Master of Architecture, 2013 Master of Arts, 2018 2018 Committee: Amy Lind, Ph.D. (Co-chair) Adrian Parr, Ph.D. (Co-chair) Edson Cabalfin, Ph.D. Abstract When Reza Shah Pahlavi (1925-1941) came to power in Iran in 1925, he initiated a rapid and irreversible process of change that began in the public domain of the city and filtered into the private domain of the home. During this era of accelerated, westernized modernization, gender- segregated private housing, including courtyard houses, and gender-exclusive, masculine public spaces were repurposed relatively quickly and/or were replaced by modern villa-style houses/apartments and gender-inclusive public spaces. Over the years, as Reza Shah’s policies of western-style modern houses, urban spaces, fashion, and design grew, he intensified his support for gender desegregation, most notably through banning women’s use of the Chador (the traditional Iranian veil) in public spaces. In this sense, the first Pahlavi modernization project of the built environment was constructed through a gendered lens of progress, in which physical structures, public and private spaces, and women’s (and men’s) very senses of embodiment and identity – in their homes, in public spaces, in regard to their dress – became a contested battleground at the center of broader struggles concerning modernity and westernization in Iran. -
Penal Code 1982
SLAMIC REPUBLIC'S PENAL CODE (1982) Author: Translated by DR. SAYYID ALI RAZA NAQVI Publisher: Iran Pakistan Institute of Persian studies Published: November 30, 1985 Type: Laws and decrees Penal laws form part of the governing rules and regulations in every social and legal system. Islam, which is a perfect code of life and whose objective is perpetual happiness of all mankind, has not neglected defense of the individual and the society against crime. It recognizes that crime is the worst impediment to moving towards absolute perfection and ascension towards God. The goal of Islam is the evolution of the perfect man and the establishment of the righteous state. Contrary to schools of thought that consider human beings corrupt by nature and by instinct, in Islam man by nature is a being seeking righteousness, capable of both correction and reform. Therefore, Islam sanctions preventive measures to dry up the economic, social, and cultural roots of crime thereby restoring the criminal to his previous innocent nature through proper training. Islam reserves punishment exclusively for exceptional cases, because punishment has mostly a negative and superficial role in the reformation of the criminal. This is why Islam generally concerns itself with the correction of the criminal rather than the necessity for exploring the crime by means of confession or investigation, collecting evidence and proof of the attribution of the crime to the offender. Immediately after the commission of every offense, and after guilt is established, the prosecution of the offender is arranged. If the judgment contains severe punishment without taking into account the individual's material and moral circumstances, and the sentence is executed easily with no hesitation, then the sentence may be suspended. -
Module 7: Body Politics
Module 7: Body Politics 7a Hijab 101 7b Multiple Meanings & Images of the Hijab 7c Belonging & Banishment – Quebec’s Bill 94 7d Educator’s Guide to 7c (pdf) | Being a Canadian Muslim Woman in the 21st Century introduction There is widespread miseducation around the issue of the hijab, and discrimination occurs as a result. This presentation outlines basic “101” information about the hijab and other forms of veiling from a religious, cultural and social perspective, including the diversity of opinions about the practice of veiling from within Islam. It also addresses broader questions about body image and pressures on young women from all walks of life to conform to various standards of dress and beauty. Module 7a: Hijab 101 | Being a Canadian Muslim Woman in the 21st Century | © CCMW 2010 1 what is a hijab? • Hijab comes from the Arabic word hajaba which means to cover or to hide. From this perspective, hijab refers to an article of clothing commonly used by women to cover their hair. • Hijab means “curtain,” implying a code of conduct that guides the behaviour of Muslim men and women. The concept of haya or modesty is important to understanding the broader meaning of hijab. • It is important to note that Muslim women's exercise/practice of their modesty depends on the individual woman. There are as many expressions of modesty as there are Muslim women. This means generalizations and stereotypes are problematic among Muslims and others. • While some Muslim women wear a hijab, others do not for various reasons. This is true around the world, except where the dress code is imposed by the government; e.g., Saudi Arabia and Iran. -
Jihadist Website Posts Al-Libi's 'Guidance on the Ruling of the Muslim Spy' GMP20090708342001 Jihadist Websites -- OSC Summary in Arabic 30 Jun 09
UNCLASSIFIED//FOR OFFICIAL USE ONLY This product may contain copyrighted material; authorized use is for national security purposes of the United States Government only. Any reproduction, dissemination, or use is subject to the OSC usage policy and the original copyright. Show Full Version Jihadist Website Posts Al-Libi's 'Guidance on the Ruling of the Muslim Spy' GMP20090708342001 Jihadist Websites -- OSC Summary in Arabic 30 Jun 09 [Corrected version: removed multiple hyperlinks from text] Terrorism: Jihadist Website Posts Al-Libi's 'Guidance on the Ruling of the Muslim Spy' On 30 June, "Murasil al-Fajr" posted to the Islamic Al-Fallujah Forums website several links to a 149-page book entitled "Guidance on the Ruling of the Muslim Spy." The book discusses in detail the religious rulings concerning Muslim spies working for "the vicious Crusader campaign that is launched by the United States and its allies against Muslims and Islamic countries." The book contains an introduction by Ayman al-Zawahiri, Al-Qa'ida's second in command, who emphasizes the importance of the topic of the book and praises Al-Libi's "valuable, serious, scientific, and practical research on the Islamic judgment on spying." In the book, Al- Libi discusses in extensive detail all religious rulings concerning Muslim spies, emphasizing that they are "apostates" and therefore should be killed as they disclose "the shortcomings of Muslims." He also warns of their danger, saying: "One single piece of information transmitted to them, by one of their spies, is able to exasperate spirits, honor, and possessions in a way that thousands of their mobilized soldiers cannot do." The book was released and published by the Al-Fajr Media Center.