scholarly journals Misyar Marriage

1970 ◽  
pp. 58-60
Author(s):  
Shirine Jurdi

This article deals with a special kind of marriage in Islam known as the Ambulant marriage or the Zawaj al-Misyar. So what is the ambulant marriage? Does itabide by shari 'a law as applied in the Muslim world? What is the difference between misyar marriage and other recognized Islamic marriages? What do women achieve by entering into such a marriage and what do they lose?

1998 ◽  
Vol 15 (3) ◽  
pp. 167-172
Author(s):  
Ahmad Iftheqar Hussain

Early Saturday morning on 16 May 1998, fifty people made their wayinto the conference room of Georgetown University’s SalaamIntercultural Center for the first annual conference of the Association ofContemporary Muslim Philosophers. Looking into their eyes, one couldsee a glimmer of hope and the fire of enthusiasm. Clearly, this was notgoing to be a run of the mill encounter of Muslim minds. Some of thegreatest intellects of the Muslim world were present, among themProfessor Seyyed Hossein Nasr, Dr. T a B JBbir a1 ‘AlwBni, and Dr. KamalHassan. Young students with fresh countenances and effervescent commentswaited to deliberate upon such issues as the difference betweenpublic and private philosophy, the role of postmodernism in the Muslimworld, and why and in what condition does the Muslim intellectual traditionfind itself.Ironically, this occurred in view of an immense Jesuit Crucifix heraldedby the Greek letters alpha and omega, which symbolize Christ.While for some this signified the contradiction and turmoil presentwithin current Muslim philosophical discourse, for others it embodieda promising message. For those who saw it as a positive symbol,including myself, the cross served to illustrate the universe, markingthe four cardinal directions of space, and the surrounding alpha andomega symbolized the all-encompassing nature of the Qur’an. On aterrestrial level, it verified the resilient nature of the Muslim intellectfor, quite obviously, we were a group of Mhims meeting in a Jesuitinstitution to talk about reviving Islamic philosophy. Nevertheless, theuniversal significance of that symbol was realized by the spirit of thegathering and in the profound discussions afforded by all those present.The conference started with a moment of reflection upon the versesof the Qur’an found in Siirat a1 ‘Alaq: ...


Author(s):  
M. A. Muqtedar Khan ◽  
Reid T. Smith ◽  
Onur Tanay

New forms of information technologies are revolutionizing politics in the Muslim World. This article presents political analysis of the complex global and historical socio-cultural impact of new media specifically social media by exploring two cases, i.e., the green movement during the Iranian presidential elections during 2009 and al-Qaeda’s radicalism in the virtual world. The analysis finds that Islam and Muslim societies are compatible with new forms of information technologies and that the difference between real and virtual is blurring in the modern Muslim World.


2010 ◽  
Vol 3 (1) ◽  
pp. 28-43 ◽  
Author(s):  
Anthony Pavlik

This article looks at the endpaper maps that often accompany children's novels. Taking its cue from Victor Watson's suggestion that maps ‘are both a signal and an invitation to a special kind of reading game,’ it argues the case that, rather than being considered paratextual, or only ancillary to the narratives they accompany, or (far worse) ideologically confining, as some have suggested, such maps are irreducible to simply the ideology of the individuals who ‘author’ them. Following Michel de Certeau's consideration of the difference between maps and tours, the article then discusses how these maps might unfold spatial potential, repeatedly remaking territory, thereby opening up the notion of spatiality for the reader.


Author(s):  
Manzoor Ahmad Naazer

The paper aims to highlight some drawbacks in the approach of a section of Muslims leaders, scholars, and masses towards the idea of nationalism. They view it as a Western concept implanted in the Muslim world as a conspiracy to divide and subjugate them as well as to undermine Islamic teachings. The paper elucidates the existence of the socio-economic conditions and political situation in the Muslim world that offered apt milieu to the growth of nationalism. Rise of nationalism has not been exclusively responsible for fragmentation of Ottoman Empire. Instead, the religious elements in the Arab world and oppressive rule and suppressive measures of the Turk rulers also contributed to the process. Fairly, nationalism served as a driving force against the imperial rule and helped gain Muslims emancipation from the West. The study also illuminates the difference between territorial and Muslim nationalisms and that how Islam replaced the secularism. The study is qualitative and employs historical and content analysis methods to collect and scrutinize the data.


Sains Insani ◽  
2019 ◽  
Vol 4 (2) ◽  
pp. 57-64
Author(s):  
Mohammad Noviani Ardi ◽  
Fatimah Abdullah ◽  
Abdullah Arief Cholil

Basically, Allah creates the all human being on the earth to know each other and to create love between them without any differences of religion, tribes, cults, and others. Islam as the universal religion teaches its adherents to avoid the violence between Muslim brothers as well as non-Muslim; therefore, Islam accentuates dialogue to realize the tolerance and co-existence in unity and diversity of life. However, nowadays, the values and ethic of Islam on Ukuhuwah Islamiyah have left by the majority of Muslims. The difference on the framework of viewing concept of Islam is occurred crucial controversy among Muslim brothers in understanding of Islam its self. As the result, among Muslims, they judge infidel to fellow Muslim and destroy each other, even though, they still believe to one God of Allah and His messenger, and also one Qibla of Ka’ba in Macca. Finally, Islam is stagnant in its realizing of its mission and vision in development of human life. This study use analytical descriptive mathode in order to relevantize Abdullah bin Nuh’s thought in current issues of Islamic thought. Abdullah bin Nuh is one of Muslim scholar that has great concern and deep attention to regrow of brotherhood among Muslims with the concept of Ukuhwah Islamiyyah. According to him, Ukhuwwah Islamiyyah applies to the whole of Muslim world without any distinction of countries, sects, tribes, as long as they still on one of Shahadah of Allah and His messenger. The concept of Abdullah bin Nuh on Ukhuwwah Islamiyyah is relevance to Muslim problematical today, when the majority of Muslim countries collapse with one issue of sects, for example, the controversy of Sunni and Shia. Abdullah bin Nuh devoted throughout his life to avoid the issues of furu’iyyah and controversy between Sunni and Shia. Moreover, he always cooperates with Iran scholar in term of academic research to encounter modern ideologies.


1967 ◽  
Vol 2 (2) ◽  
pp. 243-245
Author(s):  
H. H. Price

I am very grateful to Professor R. W. Sleeper for his critical comments on my article, as also for the kind way in which he has expressed them. I should now like to make a few comments on his comments.(1) May I first say that I have no objection to being metaphysical? I do not like the word ‘metaphysics’ very much, and wish that we could find a less provocative one. But still, I do think that the difference between the reducible and the irreducible belief-in is a difference which there really is (‘metaphysically really’, if you like). Moreover, I fully admit that when we believe in God we are making a factual claim. It is, of course, a factual claim of rather a special kind. If it is a fact that there is a supreme Being, ‘The Lord of All’, this is not just one fact among others. It is not quite like the fact that there is a stormy north-westerly wind this morning. One could not just give a list of facts and add at the end, ‘There is also another fact which I had forgotten to mention: there is a God’. All the same, this factual claim, like others, does need to be justified; and how is it to be justified? I am afraid that the brief hint which I offered elsewhere on this subject is indeed ‘not good enough’ as it stands (Sleeper p. 79). To be even half good enough, it needs much more elaboration, and I agree that there is much force in Mr Gunderson's criticisms.


2020 ◽  
Vol 13 (4) ◽  
pp. 69-88
Author(s):  
Paul Grice

The present paper discusses the ideas presented in Paul Grice’s groundbreaking paper ‘Meaning’ published in 1957. The ideas are examined in the perspective of Grice’s ma­ture, complete and elaborate approach to language. The following tenets are indicated as the main features of that approach: (1) though meaning and use are closely connected, they should not be identified; (2) the theory of meaning and language as a whole must be systematic and explanatory; (3) the meaning of linguistic expressions is explicated in terms of psychological states, first of all, in terms of intentions; (4) three kinds of meaning are distinguished: the meaning of a sentence, the uttered content (what is said), and speaker (utterer’s) meaning; (5) conversation is treated as a rational activity submit­ted to some general principles: to recognize the speaker intentions the audience makes a special kind of inference – implicatures; (6) natural languages has no special informal logic; (7) semantic and pragmatic aspects of language has no clear-cut boundary, they in­teract with each other. In discussing Grice’s article ‘Meaning’ a special attention is paid to three points: the difference between natural and non-natural meaning, the applied proce­dure of conceptual analysis (through identifying necessary and sufficient conditions for attributing non-natural (or speaker) meaning and the nature (reflexive or iterative) of speaker intentions which later were called ‘communicative’. Though Grice is commonly regarded to be a philosopher of ordinary language, his views on the character of meaning and conversation testify to the effect that he rejects some important principles of that philosophical school.


1961 ◽  
Vol 16 (7) ◽  
pp. 435-444 ◽  
Author(s):  
N. Grubhofer ◽  
Hans H. Weber

1. If pure F-actin-ADP * which is free of enzymes is depolymerized G-actin-ATP * arises in the presence of 10-4 M ATP, G-actin-ITP * in the presence of 10-4 M ITP, and G-actin-ADP in the presence of 10-4 M ADP. If the depolymerization takes place in the absence of free nucleotide phosphate G-actin-ADP also arises. If G-actin-ADP is added to a solution containing 10-4 M ITP or ATP the bound ADP is exchanged with ATP respectively with ITP (Section II).2. G-actin-ATP and G-actin-ITP polymerize to F-actin-ADP and to F-actin-IDP respectively by splitting off the γ-phosphate of the ATP or ITP. G-actin-ADP polymerizes to F-actin-ADP without splitting off phosphate. The polymerization of G-actin-ADP is as complete as the polymerization of G-actin-ATP; but the process is perceptibly shower (Section II).3. G-actin that is not bound to a nucleotide phosphate does not polymerize (Section II).4. G-actin-ADP in the absence of free ADP spontaneously disintegrates in a half-life of 70 minutes to yield G-actin and ADP. If the dissociating ADP is continuously removed by being bound to Dowex 1 × 10 the half life drops to 7 to 8 minutes. In the presence of Dowex G-actin-ATP disintegrates in a half life of 240 minutes (Section III).5. The disintegration of G-actin-ADP takes place in two stages. A reversible dissociation into ADP and G-actin I is followed by an irreversible denaturation of G-actin I to G-actin II in a half life ~ 12 minutes. Contrary to actin I G-actin II even on the addition of ATP no longer polymerizes. The difference in the half life of pure G-actin-ADP on the hand and of G-actin-ADP+ADP as well as G-actin-ATP on the other must be attributed to the relatively high equilibrium concentration of G-actin I in the first case and of the relatively slight equilibrium concentration of G-actin I in the second case (Section IV).6. If the alkaline earth of G-actin is blocked by 10-3 M EDTA G-actin-ATP disintegrates in a half life ∼ 3 minutes and G-actin-ADP in a half life ∼ 0,3 minutes. On the other hand, the stability of F-actin-ADP is not noticeably affected (Section V).7. Through a two hour rapid dialysis in the presence of 10-4 M ATP the KCl-content of an F-actin-ADP solution drops to 5 × 10-4 M KCl. In spite of this the depolymerization and exchange of ADP with ATP is finished not before 40 hours if the solution remains at rest. If, however, the actin solution containing 5 × 10-4 M KCl is treated with the Teflon homogenizer for about 30 sec. depolymerization and ADP-ATP-exchange occur immediately. On the contrary, F-actin-ADP in 10–1 M KCl solution is not affected at all by a treatment with the Teflon-homogenizer. Apparently the decrease of the KClconcentration from 10-1 M to 5 × 10-4 M considerably diminishes the strength of the bond between the actin monomers without immediately destroying the F-actin arrangement. The immediate ADP-ATP-exchange after the mechanical destruction of the F-actin arrangement proves that this exchange in F-actin does not take place only because of steric hindrance. ADP is present in F-actin apparently between the individual monomers so that EDTA, ATP and enzymes affecting ATP cannot approach ADP. Consequently it is not necessary to assume that the extraordinary stability of F-actin-ADP is due to a special kind of bond between actin monomers and nucleotide phosphate (Section V).8. In the appendix it is shown that G-actin-ADP does not polymerize 15′ after preparation if the aceton dried muscle powder is prepared at pH 8 to 9 instead of pH ∼ 7.


2015 ◽  
Vol 3 (1-2) ◽  
pp. 183-198 ◽  
Author(s):  
Einat-Haya Keren

The article is concerned with a special kind of negative items that changed their distribution when Hebrew became a spoken language again, as an impact of the native languages of its first users. The main claim is that the items meʔuma, klum, and šum davar, which function as Negative Polarity Items (npis) in Biblical and Rabbinic texts, and are therefore translated as ‘anything,’ have changed their function into Negative Concord Items (ncis) in the course of Hebrew’s so-called revival, and are now better translated as ‘nothing.’ Though both classes are often used with negation, there are contexts in which only ncis or npis are allowed. Showing the difference in distribution between Modern and Classical Hebrew, the article compares meʔuma, klum, and šum davar to parallel ncis in Polish, Russian, and Yiddish. It concludes that the shift in distribution and meaning of these items is mostly due to influence of Slavic languages.


2011 ◽  
Vol 2 (3) ◽  
pp. 1-13
Author(s):  
M. A. Muqtedar Khan ◽  
Reid T. Smith ◽  
Onur Tanay

New forms of information technologies are revolutionizing politics in the Muslim World. This article presents political analysis of the complex global and historical socio-cultural impact of new media specifically social media by exploring two cases, i.e., the green movement during the Iranian presidential elections during 2009 and al-Qaeda’s radicalism in the virtual world. The analysis finds that Islam and Muslim societies are compatible with new forms of information technologies and that the difference between real and virtual is blurring in the modern Muslim World.


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