| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "NATION ISLAM ISLAMIC": |
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The Nation of Islam: Are They Islamic?, 2002.
Compares the Nation of Islam with traditional Islam.
1,030 words (approx. 4.1 pages), 3 sources, $ 36.95
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Abstract
This paper examines the Nation of Islam as a social movement and tests whether its traditions and roots are really found in traditional Islam.
From the Paper
"The presence of God (Allah) is another and maybe the most critical difference between the Nation of Islam and traditional Muslims. The Nation of Islam was founded in the 1930?s by a man named W. Fard Muhammad. Fard Muhammad believed he was sent to wake ?the black nation to the full range of the black man?s possibilities in a world temporarily dominated by the blue eyed devils.?(5) It is the Nation of Islam who has since said, ? We Believe that Allah appeared in the Person of Master W. Fard Muhammad, July, 1930; the long awaited ?Messiah? of the Christians and the ?Mahdi? of the Muslims.?(6) Fard Muhammad taught that the African American culture was unique and separate from that of ?the Caucasian devils.?(7)
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Black Muslims and Nation of Islam, 2001.
This paper examines the black Muslim and Nation of Islam movements within the larger context of religious life in contemporary America.
3,345 words (approx. 13.4 pages), 6 sources, MLA, $ 95.95
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Abstract
This paper describes the daily lives and culture of the black American Muslim and Nation of Islam communities. The paper defines these groups and their customs and religious rituals. It illustrates the historical leaders of the black Muslim movements, including in depth biographies of Malcolm X and Louis Farrakhan. The paper discusses the missionary and racist elements in these movements.
From the Paper
"Religion is important to many Americans not simply because they believe that their faith will bring them to a better world in the afterlife or because it will guide their actions as a moral and good individual here on earth but also because it provides them with a sense of self-identity. Religion tells people who they are, how they are different from other people, to which community they belong. This may be especially true for black Muslims. This paper examines the black Muslim and Nation of Islam movements within the larger context of religious life in contemporary America and the context of the daily lives of black Americans as we enter the 21st century.
It may be helpful for us toe begin with some basic definitions. Black Muslims are simply those followers of a predominantly black religious movement in the United States who profess Islam as their faith. Not all of the followers of this movement are in fact black, although nearly all of them are black or have a black member of their family (such as a spouse or child) who is involved. The movement encompasses not only spiritual and liturgical aspects of life but political and wide-ranging cultural as well, including an emphasis on economic cooperation and self-sufficiency for black communities and individuals. "
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Islamic Nationalism, 2005.
Argues that Islamic nationalism is not a genuine form of nationalism and is only felt in times of crisis.
2,351 words (approx. 9.4 pages), 10 sources, MLA, $ 72.95
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Abstract
This paper argues that, while Muslims do share a common identity, and many are increasingly stressing that identity in the face of globalization, this should not be misinterpreted as evidence for the reality of Islamic nationalism. The paper shows that careful analysis of the facts surrounding this concept illustrates that Islamic nationalism is only expressed by a minority of extremist Muslims. The paper includes an annotated bibliography not included in the word count.
From the Paper
"Although the international composition of the political Islamicist groups and the fact that Muslims do feel a share a common identity does seem to support the belief that Islamic nationalism is a widespread phenomenon, this is not true. The concept of Islamic nationalism, as compared to a sense of Islamic identity, is only shared by a minority of political Islamic and fundamentalist Islamic groups due to their fear of modernization, globalization and their assumption that such developments will undermine Islamic faith and weaken the position of Muslim nations versus the West."
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The West and Islamic Nations, 2006.
An overview of Edward Said's and Bernard Lewis' ideas regarding the west's perspective of Islamic nations.
1,381 words (approx. 5.5 pages), 3 sources, APA, $ 46.95
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Abstract
This paper compares and contrasts the views of Edward Said and Bernard Lewis regarding the western understanding or misunderstanding of Islam and Islamic nations. The paper discusses publications by both Said and Lewis as a basis of this comparison.
From the Paper
"Said spends a whole chapter on "The Iran Story". Of course, Americana put the Shah into power. No one still thinks that his government was repressive. We are told the shah kept the oil flowing, and therefore "the downfall of the Shah was a calamity for American national interests" (98). Said wonders why America has this need to intervene in the internal affairs of other countries: American politicians, somehow, were "denying that other people have the right to produce a change in the form of their own form of government" (99). Said cites only a few media columnists (Walter Pincus and Dan Morgan of the Washington Post). They pointed out the Shah's "lucrative deals" (100). When some politicians, like Sen. Ted Kennedy, tried to find some compromise with Iran, the media pounced. It was as if he was a traitor. Said implies there was a collusion between the U.S. government and the media to continue to show Iran as a totally evil Islamic nation. Of course, the hostage crisis did not help."
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Political Islam and Islamic Fundamentalism, 2002.
This essay describes how and when Islam made an impact as a political ideal as well as its repercussions leading up to today.
2,090 words (approx. 8.4 pages), 5 sources, APA, $ 65.95
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Abstract
This paper elaborates on Islam and its religious politcal history for the past 100 years, including the later part of this century. It offers some insights into what may have given rise to what is now known today as Islamic fundamentalism.
From the Paper
"While the roots of political Islam can be traced back to the time of Mohammed, the real impact of Islam as a political ideal came about with the Iranian revolution and the Ayatollah Khomeini. The new brand of political Islam that Khomeini brought to Iran was a new, more militant Islam than the world had previously been exposed to. During the time of the Ottoman Empire, Islam was spread as the ideal religion, however, there was room for both branches of Islam, Sunni and Shiite, to practice. There was also a place for Christians and Jews, although it was on the second class level. However, Khomeini?s brand of religious zealotry was harsh and dictatorially strict."
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Arabism, Islam and State-Based Nationalism, 2004.
This paper examines the dominance of Pan-Arab nationalism and Islam over state-based nationalism in the Middle East.
2,038 words (approx. 8.2 pages), 12 sources, MLA, $ 64.95
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Abstract
The paper discusses how Pan Arabism and Islam have traditionally been more important than state-based nationalism. The paper traces the development of both Islamisation and Arabisation and explains why it is unlikely that state-based nationalism will supersede Islam as a more important influence in the Middle East, particularly in countries with a large Muslim community.
From the Paper
"Islamisation and Arabisation developed together. But, not all states that undertook Islamisation were Arabised. Although they developed at the same time, the two did not originate together. Islamism's common tie is the shared religion of its followers and while Pan Arabism originated similarly, its common ties were different. Its common ties were language, culture and a shared history.
"Islamisation was the spread of the Islamic religion in the Middle East, the religion incorporates all aspects of society into its beliefs and therefore it can be independent from outside influences in law, politics and the role of the state.
"Arabism is the nationalist movement which sought to create a unified Middle East, it used history as a basis for its goals, but was relatively more unsuccessful than Islam."
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Islam and Democracy: A Summation of Islamic Scholarship, 2005.
A discussion on the correlation between Islam and democracy.
3,375 words (approx. 13.5 pages), 3 sources, $ 133.95
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Abstract
This paper tries to determine the compatibility of Islam and democracy. It compares the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. It explains that the main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework.
From the Paper
"In order to determine the compatibility of Islam and democracy, I have compared the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. My main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework. In Islam and Democracy, John L. Esposito offers his readers the opportunity to acquire a better understanding of how democratic thought and practices can be incorporated into Islamic politics by examining the scope of democratic practices inherent within Islam, and discussing how the secular and the religious forms inform and reinforce the political discourse of democracy. In terms of how Islam can be incorporated in ..."
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"The Jews Of Islam" (Bernard Lewis) and "The Dhimmi: Jews and Christians Under Islam" (Bat Ye'or), 1992.
Compares these two books on non-Muslim peoples living in Muslim society.
1,350 words (approx. 5.4 pages), 2 sources, $ 47.95
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From the Paper
"The Dhimmi, Two Views
"Dhimmi" is a term applied to someone who lives in a Muslim society without being a Muslim (principally Jews and Christians). This paper compares and contrasts two books on the subject of the dhimmi--The Jews of Islam by Bernard Lewis and The Dhimmi: Jews and Christians under Islam by Bat Ye'or. This comparison and contrast centers on four points: (1) ways in which the authors express their views, (2) the subjects the authors choose to write about, (3) differences in subject matter, and (4) individual point of view.
As both works have a scholarly tone, neither one reveals particular emotions or views regarding the subject matter. Both are objective and factual, letting the ideas, facts, and interpretations speak for themselves. The formats and styles are ..."
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Islamic Art, 2007.
An examination of Islamic exhibits into Islamic ancient music, art and dance.
940 words (approx. 3.8 pages), 3 sources, MLA, $ 33.95
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Abstract
This paper discusses Islamic art, music and dance. It presents these three aspects of Islamic art in the form of an exhibition and details the history and practices of each art form. It begins by discussing five Islamic musical instruments, then goes on to discuss Islamic views on dance and finally looks at the different cultural influences that contribute to Islamic art.
Table of Contents:
Introduction
Music
Dance
Art
From the Paper
"Muslims have had different views about dancing. Throughout Islam history, there have been times of greater acceptance or rejection of dance. Some believed there should be no dancing. To others, folk dancing between the same sex is acceptable, but not between mixed couples. Also, some see dancing as a way to become closer to Allah. Sa'adi, a Persian poet wrote about a band of travelers who came upon a boy who danced beautifully. Everyone was amazed by his talents, except a man who complained that dancing was wrong. However, his camel lifted his feet in dance and threw the rider to the ground. Those around said that even God's creatures could enjoy the dance, so why not he?"
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The Impact of Global Telecommunications Improvements on Islamic Women, 1996.
An in-depth and thorough examination of the impact of technology and telecommunications advancements on the Arab world in general and on Islamic women in particular.
23,730 words (approx. 94.9 pages), 73 sources, APA, $ 249.95
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Abstract
This thesis examines the impact of telecommunications improvements on the Islamic people. Specifically, the impact of these improvements on Saudi Arabia, an Arab state, and Iran, a Persian state. Although not "anti-technology" or opposed to modernization, the people in Saudi Arabia and Iran are adapting to telecommunications improvements in a method that is in accordance with their core beliefs. The belief in Islam accounts for the "non-Western" model of implementing telecommunications improvements for the citizens of these two countries.
The underpinning of this thesis is that telecommunications improvements will impact the Islamic world no less than any other region of the world experiencing the same improvements. In the case of Saudi Arabia, the CDLR(Committee for the Defense of Legitimate Rights) is an influential organization using facsimile machines to impact the domestic political environment. Iran, growing as fast in telephone line installations and satellite services as their economic peers, is moving towards privatization in telecommunication systems. Furthermore, Iran is using its capabilities to influence Central Asian neighbors and spread their Shi'i Islam belief.
With the growth and availability of telecommunications services, it is inevitable that current technology will allow unique opportunities to gain and disseminate information. The international community is unlikely to find a viable method to control the proliferation of telecommunications around the globe. Therefore, each society or nation is its own regulator of improving telecommunications systems. Each society, to include the Islamic people, must rely on their culture to determine the degree telecommunications will penetrate the fabric of their society.
Table of contents
List of Tables and Charts
Introduction
Literature Review
Social and Cultural Structures of Islam
Muhhammad: The Messenger
Islamic Cultures-Revolutionary Aspects
The Historical Influence of the West
Information Infrastructures
Electronically Influencing the Globe
Regulation in an Information World
Cultural and Societal Considerations of
Accessible Information
Images of the Middle East Through Western
Media
Saudi Arabia: Modernization and Adaptation for an Arab State
The Peninsula Prior to the Nineteenth Century
Oil Wealth: Modernizing Saudi Arabia
The Gulf War and Fundamentalism
Post Gulf War Islamist Movement
Telecommunication Trends in Saudi Arabia
Iran: An Islamic Republic and Communication Improvements
Shi'i Islam
Modernization and the Influence of the West
Current Telecommunication Trends in the Islamic Republic
Conclusion
Bibliography
From the Paper
"Ranging from the dynamic to the mundane, the improvement of global information systems crosses cultures, languages, and generations. With the information communication sector growing at twice the rate of the rest of the economy, the globalization of information infrastructures has just begun. The global distribution of telephone circuitry, although not as prevalent as television sets, constitutes the largest interconnected global public communications network. Furthermore, the telephone companies, while at the forefront of media providers, are at the leading edge of the digitalization process as a result of experience in providing service and maintenance communication systems to millions of customers."
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Islamic Mysticism, 2006.
This well-researched paper provides a comprehensive overview of early Islamic mysticism as well as a detailed analysis of its continued impact on today's Muslim society.
6,328 words (approx. 25.3 pages), 22 sources, MLA, $ 147.95
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Abstract
The writer of this in-depth paper examines the culture of Islam and Islamic mysticism, which has been shaped by centuries of religious strife and controversy over the teachings of the prophet Mohammed. This paper proves through extensive research that Islamic mysticism has represented a conscious attempt to transcend the dogmatic facade of legal Islam by seeking to expand and maneuver in the relationship between God and man and by incorporating spiritual elements into Islam. This well-researched paper defines and explains the significance of Sufism in Islamic mysticism. Sufism, which is detailed at length in this paper, teaches that God can only be truly experienced by those who wait upon his call with a loving heart. Some of the works that were devoted to Sufism prove that it was actually not in conflict with the Islamic religious sciences, but rather served to complement and perfect them. This paper cites numerous experts on Islam, such as Cheslyn Jones, Geoffrey Wainwright and Edward Yarnold who contend that the spirituality of classical Islam is clearly found in Sufism. This paper also examines why a large number of Sufis around the world still continue to seek deeper spiritual experiences through the tenets first set down by Mohammed.
Table of Contents:
Review and Analysis
Background and Overview
Sources of Knowledge of Early Islamic Mysticism
Early Islam and Mysticism
Conclusion
Works Cited
From the Paper
"The nature of the soul in this pre-physical state is a fundamental tenet of al-Junayd's early works. Prior to entering the body, the soul had already established a covenant with God; at this point, when God asked the true believer, "Am I your Lord?," the soul naturally answered, "Yes." As a direct result of this covenant, there was a mystical union established between the soul and God. It is this reestablishment of the mystical union, then, that is the primary goal of Islamic mysticism. According to Von Dehsen, "Al-Junayd classified adherents of tawhid into three categories, representing degrees of truth and knowledge. First, there are ordinary Muslims, who affirm God's oneness by reciting the traditional confession, 'There is no god, but Allah.' Next, there are theologians who apply reason to faith. Finally, there are Sufis who not only intellectually affirm God's oneness, but also experience it through mystical union." Al-Junayd sought to break down the barriers that separated mainstream Muslims from the Sufis, who often abandoned tradition and law in favor of their private experiences."
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Islamic Banking - Religion as an Excuse, 2006.
This paper explains the differences between Islamic banking and conventional banking. It argues politically, as opposed to economically, that both systems are the same.
3,225 words (approx. 12.9 pages), 17 sources, APA, $ 92.95
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Abstract
The writer explains that the emergence of Islamic banking is an example of how religion has become subservient to economic needs, and more specifically, how Islam has become subservient to capitalism. The paper explains that although advocates claim that Islamic banking is distinctive from interest rate banking, such methods are merely window dressing - a way for the banks to legitimize themselves. The writer explains that in Shariah, Islamic law, people are prohibited from charging and receiving interest. The paper draws parallels between conventional banking systems and the new modes of so-called interest-free banking. The paper states that Islamic banks have been mimicking conventional banks, pushing for short-term, low-risk investments that are similar in quantity and risk to those obtained by other conventional banks. The writer explains that the methods used to evade interest prohibition include mislabeling interest under the false pretense of administrative costs and delegating puppet banks to alleviate responsibility from Islamic institutions. The writer challenges the advocates of this system who claim that it is Shariah-compliant. In summation, the writer states that it is evident that in the current Islamic system, Islamic beliefs have taken a second place to the capitalist system. Table of Contents: Introduction Lack of Sources for Islamic Banking Same Method, Different Name Murabaha is Not Profit Sharing Using Puppet Banks The Ulama Power Vacuum Advocates Conclusion Bibliography
From the Paper
"During the 80s, Muslim countries such as Sudan, Iran and Pakistan underwent the growth of Islamic banking due to an oil boom and the need for Muslim communities to establish a unique economic presence in the new international economic order (Pipes, 1982:45; cf. ICO: 1982). By 1995, 144 public and private banking institutions had been established claiming to practice a??Islamic bankinga?? (Shaik, 1997:118). However, this paper will argue that Islamic banking is conventional banking in disguise. Islamists have merely used the former to bypass religious restrictions to meet their capitalistic needs in a manner that is compliant, and sometimes even not compliant, to interpretations of the Shariah. Such assertions can be supported by examining characteristics of the current Islamic banking system. Nazih N. Ayubi has written about religion being subservient to the state. In this particular case, the evolution of Islamic banking has become an example of Islam being subservient to capitalism."
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Women in Islamic Society, 2006.
This paper discusses women's status and role in Islamic society and the family as related to the Quran and Islamic law.
1,820 words (approx. 7.3 pages), 5 sources, MLA, $ 58.95
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Abstract
This paper explains that, although the western media often portrays Arab-Muslim women as being somewhat oppressed and having a low status in society, this description is one of the biggest misunderstandings that the western world has about Islam and the rights of Muslim women. The author points out that, from a purely Islamic perspective, women are equal to men in their everyday activities and often are even treated with more respect than their male counterparts; however, the cultures and traditions of different Muslim states and groups, not the religion of Islam, might consider men to be superior to women. The paper relates that the Holy Quran is addressed to all Muslims and makes no differentiation between men and women; in other aspects of social life, such as the daily prayers, fasting or pilgrimage, a woman is no different from a man.
From the Paper
"According to Islamic law, women also cannot be forced to marry anyone without their appropriate consent. Besides all other necessities for her protection at the time of marriage, it has been stated in Islam that a woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection and a sign to show their status and respect among the man's family. Furthermore, the rules for married life in Islam are clear and in line with other countries. The Quran states, "And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228). "
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Islamic Socialism, 1999.
This paper explores the concept of combining socialism with ideas of Islam. It also gives several examples of the use of a socialistic model in the Islamic world. The writer discusses the governments of Iran, Pakistan, Somalia, Libya and Algeria.
2,200 words (approx. 8.8 pages), 11 sources, MLA, $ 68.95
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Abstract
This paper attempts to illuminate the origins of Islamic political thought and also to introduce similarities between Islamic and Western ideas. The writer argues that Islamic political thought (especially the socialist movement) is not a dangerous and violent opposition to Western democracy. The paper works to discredit some stereotypes not only about the Islamic world but also about the idea of Socialism in general.
From the Paper
"There are many aspects of Western civilization that were not accepted by the Islamic world. First, the social principles and the life of the West were totally different from the Muslim culture. Practical and technical knowledge, full markets with material goods were ?incapable of offering to men?s minds a flicker of light, a ray of hope, a grain of faith, or of providing anxious persons the smallest path toward rest and tranquillity? (Al-Banna 119). After more than a hundred years of European rule, many Muslims got tired of Western materialistic culture and wanted some spiritual satisfaction that they had before the Western Intervention (Al Banna 118-119)."
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Islamic Economics, 2001.
Examines the historical development of Islamic economics, especially the prohibition on the payment of interest (riba) and the mandatory tax on assets (zakat) that aided the poor.
2,005 words (approx. 8.0 pages), 6 sources, $ 63.95
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Abstract
This paper demonstrates that Islamic economics, like alternative economic systems, reflects a unique historical experience, and is dependent upon that historical experience for its success. Islamic economics, in particular, the paper argues, has historically produced successful outcomes, but those successful outcomes are dependent upon the historical Islamic context. The shift away from this Islamic context inherent in modernization, however, nullifies the historical conditions that an effective Islamic economic system requires. The paper's main points include but are not limited to: the historical origin of the Islamic economic system is rooted in the caravan trade routes, the mercantile wealth that began to define the culture, and that Islamic economics replaces the free-market imperative of maximization of individual utility with a social justice imperative of cooperation and equality.
From the Paper
"Disputes among various schools about whether nominal interest that accounts for the time value of money is prohibited are not important to the question of interest in the economy, because real interest is prohibited as riba in any case, and it is the real interest rate that determines key macroeconomic variables in classical economic models, such as the level of investment and supply of loanable funds."
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