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The Qurʾan is the living source of all Islamic teaching, and is of singular importance to those interested in Islam and the study of religions. Despite this, there exists a long-felt lack of research tools for English first-language speakers who wish to access the Qurʾan in the original Arabic.The Dictionary of Qurʾanic Usage is the first comprehensive, fully-researched and contextualised Arabic-English dictionary of Qurʾanic usage, compiled in accordance with modern lexicographical methods by scholars who have a lifelong immersion in Qurʾanic Studies. Based on Classical Arabic dictionaries and Qurʾan commentaries, this work also emphasises the role of context in determining the meaning-scatter of each vocabulary item. Illustrative examples from Qurʾanic verses are provided in support of the definitions given for each context in which a particular word occurs, with cross-references to other usages. Frequently occurring grammatical particles are likewise thoroughly explained, insofar as they are used in conveying various nuances of meaning in the text.

Studienarbeit aus dem Jahr 2018 im Fachbereich Sozialwissenschaften allgemein, Note: 1,7, Westfälische Wilhelms-Universität Münster, Sprache: Deutsch, Abstract: Der Islam blickt in der Bundesrepublik auf eine bereits über 50-jährige Geschichte zurück, dessen Ursprung hauptsächlich in der Arbeitsmigration aus islamisch geprägten Ländern liegt. Seitdem hat sich einiges gewandelt, sodass sich einerseits der Bevölkerungsanteil muslimischer Bürger in der BRD von anfänglichen 6000 Muslimen nach Ende des zweiten Weltkrieges auf fast 5 Millionen Muslime gesteigert hat. Andererseits hat sich mittlerweile ihr Organisationsgrad immens entwickelt und es können erfolgreiche Integrationsprozesse in allen gesellschaftlich relevanten Feldern verzeichnet werden. Seit Beginn der 2000er Jahre und durch die sogenannte ¿Flüchtlingskrise¿ 2015 rückt der Islam mit einer so vorher noch nicht dagewesenen Intensität immer weiter in den öffentlichen Diskurs und die allgemeine Wahrnehmung. Dabei überschätzen Mitglieder der noch immer christlich-deutschen Majorität den Anteil der muslimischen Bevölkerung ungemein, wie eine Studie des britischen Meinungsforschungsinstituts Ipso Mori zeigt. Demnach glaubten die Bürger, dass einer von fünf Mitbürgern muslimischen Glaubens sei ¿ dabei sei es einer Studie des Bundesamts für Migration und Flüchtlingen zufolge nur in etwa einer von zwanzig. Nichtsdestotrotz haben die öffentliche Aufmerksamkeit und die nicht zu vernachlässigende politische Relevanz der muslimischen Minorität zuweilen eine Debatte ausgelöst, die das politische Tagesgeschäft und die mediale Berichterstattung in weiten Teilen bestimmt. Parallel zur Steigerung der öffentlichen Wahrnehmung kam es jedoch nicht zu einer gehobenen Akzeptanz muslimischer Einwanderer und Mitbürger, sondern gegenteiliger Weise zur gesellschaftlichen Ablehnung bis hin zur Islamophobie, die sich in Bewegungen (PEGIDA) oder Parteien (AfD) ausdrückt .

Studienarbeit aus dem Jahr 2018 im Fachbereich Politik - Thema: Globalisierung, pol. Ökonomie, Note: 1,4, Hochschule für Wirtschaft und Recht Berlin, Sprache: Deutsch, Abstract: Gegenwärtig spielt der Islam eine große Rolle rund um die Thematik Integration und Zuwanderung und taucht in zahlreichen Diskursen auf. Dabei ist die Linie zwischen der Islamkritik und dem, was als ¿Islamfeindlichkeit¿ bezeichnet wird oft nicht klar abgegrenzt. Das sogenannte ¿Feindbild Islam¿ existiert jedoch nicht erst seit geraumer Zeit, vielmehr wird hier kulturgeschichtlich auf eine lange Tradition der Bipolarität zwischen Europa und dem Orient zurückgeblickt. Der US-amerikanische Literaturtheoretiker und -kritiker Edward Said beschreibt in seinem 1978 erschienen Werk den eurozentrischen, westlichen Blick auf die Gesellschaft des Nahen Ostens als einen ¿Stil der Herrschaft, Umstrukturierung und des Autoritätsbesitzes über den Orient¿.Spätestens mit den Terroranschlägen vom 11. September 2001 in New York und Washington geriet der Islam noch weiter in den weltweiten Fokus. Auch momentane Ereignisse, wie die Ein- und Durchreise vieler Flüchtlinge im Jahr 2015 und 2016 verschärften die Auseinandersetzung mit dem Thema. Islamfeindliche Diskurse werden verstärkt durch Gewalt von Terrororganisationen, wie dem ¿islamischen Staat¿ und jüngsten Anschlägen mit islamistischen Hintergrund. Ob und inwiefern der islamische Glauben mit der westlichen, demokratischen Kultur vereinbar ist wird Thema diverser Diskussionen auf politischer und gesellschaftlicher Ebene. Die ablehnende Haltung gegenüber Personen, die sich zum Islam bekennen ist zum Alltag geworden, die Angst vor dem ¿Fremden¿ oder einer anderen Kultur lassen Menschen differenzieren, sogar klassifizieren. Zusätzlich zum Begriff ¿Islamfeindlichkeit¿ treten die Bezeichnungen ¿Islamophobie¿, ¿Muslimfeindlichkeit¿, ¿Muslimphobie¿ etc. auf, die dieses Phänomen zum Ausdruck bringen sollen. Im wissenschaftlichen Diskurs wird immer häufiger der Begriff ¿Antimuslimischer Rassismus¿ herangezogen, zumal die Voreingenommenheit gegenüber Muslimen geradezu als eine Form des Rassismus, in der die Menschen angesichts ihrer Kultur und ihres Glaubens ¿rassifiziert¿ werden, angesehen werden kann.Durch Migration erfolgt eine Umgestaltung der Gesellschaft, wodurch dem Rassismus neue Antriebskräfte gegeben werden und die Kultur in den Mittelpunkt dieser Debatte gerückt wird. Doch wie kann nun festgelegt werden, ob dadurch ein neuer Rassismus entstanden ist und inwiefern lässt dieser sich im Alltag beobachten?

Studienarbeit aus dem Jahr 2017 im Fachbereich Politik - Methoden, Forschung, Note: 1,0, Gottfried Wilhelm Leibniz Universität Hannover, Sprache: Deutsch, Abstract: Der steigende Einfluss des Internets auf Radikalisierungsprozesse ist wissenschaftlich größtenteils bestätigt. Auch das Bundesamt für Verfassungsschutz weist auf die wachsende Bedeutsamkeit des Internets im Salafismus hin. Das Bundesministerium des Innern geht sogar davon aus, dass islamistische Radikalisierungsprozesse ¿vor allem über das Internet¿ stattfinden. Extremistisch eingestellte Akteure nutzen das Internet um ihre Propaganda und extremistischen Ideen für möglichst viele Empfänger zugänglich zu machen. Außerdem wird in den meisten Fällen versucht Internetnutzer direkt mit dieser Propaganda anzusprechen, um sie zu rekrutieren oder für ihre Zwecke, zum Beispiel für Terroranschläge, zu mobilisieren.Das Medium Internet bietet vor allem den extremistischen Nutzern eine geeignete Plattform um ihre Anliegen umzusetzen, da es eine ¿unkontrollierte, schnelle und kostengünstige Informationsvermittlung an eine Vielzahl von Personen und auch über große räumliche Distanzen hinweg erlaubt und zugleich ¿ in einem durch (relative) Anonymität geschützten Raum ¿ Vernetzung, Interaktion und Kommunikation ermöglicht.¿Allgemein lässt sich die Nutzung der Informationstechnik für extremistische Zwecke in vier grundlegende Punkte unterteilen, dazu zählen: (1) Informationsattacken (Hackerangriffe auf Websites oder Accounts aus sozialen Medien), (2) Attacken auf Infrastrukturen (Zerstörung von Computernetzwerken), (3) die Nutzung des Internets zur Planung, Finanzierung, sowie der Kommunikation und (4) die Verbreitung von Propaganda und Ideologien.Vor allem die Anonymität und das einfache Vernetzen konvergenter Interessen macht das Internet für extremistische Inhalte zu einem idealen Medium. Da es kaum externe Kontrollinstanzen gibt, werden extreme Ansichten unter den Nutzern, des extremistischen Inhalts, schnell normalisiert6 und zudem intensiviert. Dies ist bei öffentlichen Veranstaltungen nicht gegeben, da es meist eine externe Kontrollinstanz in Form von Gegendemonstranten oder der Presse gibt.

Studienarbeit aus dem Jahr 2016 im Fachbereich Philosophie - Praktische (Ethik, Ästhetik, Kultur, Natur, Recht, ...), Note: 1,3, Albert-Ludwigs-Universität Freiburg, Sprache: Deutsch, Abstract: Beschäftigt man sich heutzutage mit der Rolle der Frau im Islam, kommt man an einem Namen nur schwer vorbei: Sharmeen Obaid-Chinoy. Die pakistanische Filmemacherin und Journalistin hat erst in diesem Jahr ¿ vier Jahre nach ihrem ersten Oscar für "Saving Face" als besten Dokumentar-Kurzfilm ¿ wieder einen Oscar für "A Girl in the River. The Price of Forgiveness" in derselben Kategorie gewonnen. In beiden Kurzfilmen macht sie die Stellung der Frau in Pakistan anhand zweier furchtbarer Verbrechen deutlich: In "Saving Face" durch Säureattentate und in "A Girl in the River. The Price of Forgiveness" durch den Ehrenmord an der 19-jährigen Saba, die selbigen überlebt hat. Welche verheerenden Folgen die Unterordnung und der Gehorsam der Frauen dabei mit sich bringen, soll im Laufe der Arbeit geklärt werden. Was sich allerdings jetzt schon mit Sicherheit sagen lässt, ist, dass Sharmeen Obaid-Chinoy etwas bewegt. Ihre beiden Oscar-prämierten Filme führten zu einer Gesetzesverschärfung in den jeweiligen Bereichen. Inwieweit sich diese Verschärfung natürlich in der Praxis umsetzen lässt, wird die Zeit zeigen. Alleine im Jahr 2015 sind laut der pakistanischen Menschenrechtskommission fast 1100 Frauen Ehrenmorden zum Opfer gefallen , jedoch ist hier die Dunkelziffer, wie auch bei den Säureattentaten, natürlich hoch. Viele dieser Verbrechen werden als Unfall oder Selbstmord der Frauen getarnt oder werden gar nicht erst bemerkt, weil alle, das heißt insbesondere die Familie des Opfers, darüber schweigen. Der Filmemacherin ist es mit ihren Dokumentarfilmen dennoch gelungen diese Mauer des Schweigens zu brechen, Tabuthemen beim Namen zu nennen und die Welt auf genau solche Missstände aufmerksam zu machen und zwar, indem sie den Opfern die Möglichkeit gegeben hat sich zu äußern und nicht mit ihrer Scham in die Anonymität zu verschwinden.Dass Frauen in anderen Ländern unter derartig entsetzlichen Bedingungen leben müssen, ist für uns in der westlichen Welt beinahe unvorstellbar. Dass aber die Täter dafür oft nicht einmal zur Rechenschaft gezogen werden (können), das übersteigt höchstwahrscheinlich sämtliche Vorstellungskraft. Weshalb das jedoch in islamischen Ländern wie zum Beispiel Pakistan tatsächlich so stattfindet und wie genau das Straf- und Deliktsrecht im Islam konstituiert ist, ist Thema dieser Arbeit und gilt es nun im Folgenden zu klären.

The aim of this study is to sketch out the main policies formulated by the EU in the last 10-15 years in an attempt to fill the gap created by its previously negligent attitude towards the immigration phenomenon, from its inception in the 1950s up to the 1990s, the decade when Europe suddenly awoke to the necessity of addressing the challenges posed by heavy migration flows. Before the EU started to contain such flows, the Member States had to deal with their new ¿guests'' on their own. This situation is examined in the first part of this study, along with an introduction to various meanings of integration models. Part II looks at attempts at the EU level to harmonise the integration policies of its members.The last part closes with a focus on Muslim immigrants in Europe since the 1950s, and how they have been (dis-)integrated, or are still undergoing a process of integration, and what challenges this process brings. The study ends with a call for a greater understanding of the essence of the issue under focus. This is a well-argued introductory work for students and academics interested in Muslim immigration and EU integration policies.

Doctoral Thesis / Dissertation from the year 2013 in the subject Business economics - Business Ethics, Corporate Ethics, grade: 1.0, Edinburgh Napier University (Business School), language: English, abstract: This study seeks to understand knowledge transfer practices within the Muslim business community in Edinburgh. It investigates how knowledge transfer practices are managed on a day to day basis, examines the route of development and justification for these practices into meaningful knowledge transfer processes, and explores the underlying perspective of knowledge from the knowledge transfer practitioners view of knowledge transfer practices in a business context. In particular, the study seeks explanations for such practices with reference to both a knowledge-based and a resource-based view of the firm. Due to the multifarious phenomena of knowledge transfer, and to allow a scope necessary to establish epistemological and empirical evidence from literature, a two stage literature review process was adopted. The majority of literature expounds an argument in which knowledge and knowledge transfer processes in a business context are embedded within a set of real world dimensions, based on causal relationships. Literature determines that it is overcoming difficulties with this framework which is critical for a businesses ability to manage, utilise and extract value from multiple internal and external sources of knowledge. Four broad themes were identified, from which most literature supported this argument: Psychological, Organisational, Philosophical and Cultural. Data collection and analysis were carried out in two phases. Phase one was based on ethnographic participant observation which proved unsuccessful due to an underestimation of the complexity of the participants personal perspective and researcher bias. Phase two was informed by the difficulties encountered in phase one and proved successful in capturing meaningful data. Following a thematic logic, themes were carefully unpacked in an iterative process, so that an understanding of knowledge transfer experiences within the Muslim business community in Edinburgh became clear.In summary, the study provides a deep understanding of the knowledge transfer practices in the Muslim business community in Edinburgh. Through the systematic and dialectic analysis of knowledge transfer participants daily practices, the details and dynamisms underpinning knowledge transfer processes are revealed.

This study examines Ismäili individuals¿ ¿lived religion¿ through personal views on religious values combined with daily practices in German society. Since a Eurocentric view on Islam often fails to recognize the complexities of Muslim communities while emphasizing the Muslim faith as incompatible with ¿modernity¿, the current study of the Ismäili branch serves as an example of Muslim practices that adapt and adjust its divine principles to a modern and secular society while maintaining its unique religious identity. Important values of everyday life are observed in connection to Ulrich Beck¿s and Anthony Giddens¿ ¿reflexive modernity¿ theory as a process that encompasses old and new traditions while adapting ambiguous and pluralist forms of contemporary societies.

This book presents the dynamics of Pentecostalism and Indigenous African Religion from contemporary academic lens. This is done with the intentions of establishing how different factors interact to bring about developments in African Pentecostalism and Indigenous African Religion. In this vein, the prospects, challenges and threats to Pentecostalism and Indigenous African Religions are discussed by the contributors from different perspectives. The major theme in the book is Pentecostalism, while the influence of the autochthonous Africäs cultural values on the activities of Pentecostal organizations is the minor theme. Other issues covered in the book include the rediscovery of Africäs traditional cultural values and the role of religious leaders in sustaining the environment in Africa.

Islamic finance is one of the fastest-growing sectors in international banking and finance. Owing to the increasing availability and ease of access to Islamic services, Islamic finance has become increasingly important not only in Muslim countries, but around the world, making it a global industry. Under the Gulf Cooperation Council (GCC) as well as in some regions, such as the Middle East and North Africa, a dual financial system is implemented, where Sharia-compliant products are marketed alongside conventional financial systems.In this thoroughly researched collection of chapters, researchers from around the world examine the role of Islamic finance in the economies and prospects of different companies. They discuss Islamic finance literature from both theoretical and empirical perspectives. The theoretical section of the book consists of conceptual chapters that enable readers to critically evaluate and expand their understanding of accounting and finance. The chapters in the empirical section of this handbook discuss and interpret empirical evidence to provide clear implications for practice, research, and society. This section bridges the gap between theory and practice and offers suggestions for future research. Islamic Accounting and Finance is geared towards scholars and students, but it is also of use to banking and finance practitioners.

Buddhism as a mind based religion provides its deep teachings and good understanding of human nature and its personality, to mankind. This is tied to its soteriology. The aim of Buddhism is to get rid of dukkha from samsara, which called personality transformation in Buddhism. Here, transformation should be understood as a total change from one¿s base nature to the purified nature of mind; in other words, from the conventional self (puthujjana) to the beyond conventional (ariya-puggala) self in Buddhism. Hence, psychology is taken here as the mental development of a person (puthujjana) to his or her ultimate transformation into an ariya. Gotrabh¿ is a very important term in Buddhism, especially in Abhidhamma, which is not greatly touched by scholars yet. It is also established a bridge between early Buddhist discourse to later Buddhist interpretations, especially Abhidhamma. Gotrabh¿ also combined the two methods of meditational goals, samatha and vipassan¿, even though practitioners still hold different views based on their practical traditions. Thus it works as a vital force for transforming personality from mundane to supra mundane level to attain highest fruit in Buddhism.

Most strategies for addressing poverty are based on western paradigms to analyze and respond to poverty. There is very little awareness of a rich tradition of charity and social justice in non-western religions and ethnic groups. This monograph will first look at the poor and poverty in Islam and how it has addressed the issues of responding to the needs of the poor and vulnerable in society. It also explores some of the most prevalent thinking on social change and social justice within Islam. While there are emerging models and examples of how communities have emerged from poverty in Asia, Latin America, and Africa, there are very few examples of this in the Middle East. If poverty was addressed and eradicated, it was because of oil wealth. However, the Shi¿as of Lebanon provide a case study of a community emerging from marginalization and poverty because of socioeconomic and political dynamics. This monograph in Section II explores what some of these dynamics were, and if are there lessons for other communities in the region to emulate.

"A spellbinding new novel from New York Times Notable Author and Caine Prize winner Leila Aboulela about an embattled young woman's coming of age during the Mahdist War in nineteenth-century Sudan. The latest novel by "versatile prose stylist" (New York Times) Leila Aboulela is an enchanting story of the years leading up to the British conquest of Sudan in 1898, and a deeply human look at the tensions between Britain and Sudan, Christianity and Islam, colonizer and colonized. In River Spirit, Aboulela gives us the unforgettable story of a people who-against the odds and for a brief time-gained independence from foreign rule through their willpower, subterfuge, and sacrifice. When Akuany and her brother Bol are orphaned in a village raid in South Sudan, they're taken in by a young merchant Yaseen who promises to care for them, a vow that tethers him to Akuany through their adulthood. As a revolutionary leader rises to power-the self-proclaimed Mahdi, prophesied redeemer of Islam-Sudan begins to slip from the grasp of Ottoman rule, and everyone must choose a side. A scholar of the Qur'an, Yaseen feels beholden to stand against this false Mahdi, even as his choice splinters his family. Meanwhile, Akuany moves through her young adulthood and across the country alone, sold and traded from house to house, with Yaseen as her inconsistent lifeline. Everything each of them is striving for-love, freedom, safety-is all on the line in the fight for Sudan. Through the voices of seven men and women whose fates grow inextricably linked, Aboulela's latest novel illuminates the fraught and bloody history of a people caught in the crosshairs of imperialism. River Spirit is a powerful tale of corruption, coming of age, and unshakeable devotion-to a cause, to one's faith, and to the people who become family"--

We feel honored to present to our respectable readers the English edition of the biography of Prophet Muhammad (PBUH) after it has been published more than 30 times in Arabic and after the publication of the Romanian version which was adopted by the University of Craiova as a source for introducing the Prophet of Islam to the world. It is high time for us that we present a correct conception of the Prophet of Islam amidst the hustle and bustle taking place between the East and the West nowadays, particularly after the break out of the bloody uprisings in the Middle East against dictatorships and oppressive regimes. So, was Islam really a message of horror and terror? Did Prophet Muhammad really make people embrace Islam by sword and war? This biography of Prophet Muhammad (PBUH) offers the readers a different answer; however, before going into more details I should mention that this biography was written 25 years ago. It only included a historical narration of the events in the Prophet¿s life in an easy language that brought together the main narrations of main historians without any personal interference concerning examining those narrations or criticizing them.

A personal, moving, and vibrant picture of one of the most beautiful and troubled places in the world, described through the experiences of one family, whose fortunes have changed dramatically with those of the region. If there is a paradise on earth, it is definitely here, here and only here," said the early seventeenth-century Mughal Emperor Jehangir when describing the Kashmir Valley. But for nearly twenty years this delicate mountain region has been torn by a brutal conflict that has pitched idealism against Islamist militancy and military crackdown. In the tradition of Ryszard Kapuscinski, this is an intimate story told by the author, journalist, and aid worker Justine Hardy. Having lived and worked in Kashmir for many years, she draws the reader beyond the headlines into the world of In the Valley of Mist. A family portrait, the book describes a unique and gentle culture that has been shattered by the impact of insurgency, repression, and Islamic extremism in a place once famous for the warmth between its Hindu and Muslim residents. "If you want people to know do not tell stories that will make them hold their breath like in a made-up film. Tell them the truth. It is strong enough," she was told when she asked permission of her Kashmiri friends to tell this story. Revealing and disturbing, In the Valley of Mist paints Kashmir as the template for the changing face of Islam.

¿Step by Step on my Way¿ is the other aspect of my biography which explains the causal links between the facts that I lived. Here I review all that I consider to be part of the thread of my spiritual evolution. It is a flashback to identify the turning points which in reality are causality links between multiple coincidences which have characterized my course of life. Since I have lived more than 32 years in exile, many people have asked me whether I was ready to forget and forgive, to make a clean sweep of the past. My answer is this simple: putting myself into the context of the immortality of the soul, 32 years mean nothing compared to the eternity. And for that, even the paradise where each of us is aspiring to live is a world which is out of space and time. Moreover, with the little knowledge that I have gathered from spiritual laws, I resign from taking someone responsible for what has happened to me. Convinced that I have already turned indefinitely on the wheel of reincarnation following karma that I have been dragging since the beginning of time, my ultimate goal is to end this cycle and not to return to the material to continue my way back to God.

The D-8 (Developing Eight) organisation was officially formed in 1997 and has Bangladesh, Egypt, Indonesia, Iran, Malaysia, Nigeria, Pakistan and Turkey as full members. The D-8 economies encompass nearly 62% of the Muslim population or about 1.17 billion people globally. The economic, cultural, social, political and geographical diversity that exists amongst the D-8 member countries differs radically from other Muslim or regional blocks. Furthermore, D-8 member countries are developing economies that do not solely rely on oil, ancient civilizations, or roles as historical powerhouses, but their populations aspire to be better educated, scientifically more advanced, have higher incomes and improved human rights. It is imperative to study the implications of these developments for cultural identity and life quality. This book studies the contemporary socio-economic developments and challenges faced by D-8 countries. It explores questions on the socio-economic and political formation, sustainability, economic participation, and the vitality of the D-8 member countries. It deepens our understanding of recent global economic systems and governance, and suggests areas for future research and publications.

He provided voluntary Services to Khoisan Aboriginal Security and Projects. He registered - Khoisan Aboriginal Security Projects to be PSIRA registered for young men and women to be employed by my company by playing a role to assist with unemployment in South Africa. He also developed QMS policies for the Khoisan Aboriginal Security & Projects and also registered the company with SASSETA for both a FETC Certificate in Specialist Security and a National Certificate in General Security with the aim of preventing crime in the Western Cape and to be trained as security officers. He provided voluntary services to different Khoisan communities in the Western Cape. He also assisted different community leaders to register with Department of Social Development. As a businessman and a traditional leader chief of the Hessequa Khoi Tribal Council this nominee also registered Khoisan Hessequa Skills Development with Department of Social Development and submitted a development plan for 2019 to the Western Cape Government to promote cultural activities to the different Khoisan communities.

This is an interdisciplinary study of mind and body, embryonic level included, relating Buddhianscience to Westernscience. It draws upon Sutta and Abhidhamma, and Neuroscience, Anthropology, Linguistics and Embryology. The three terms used by the Buddha for ¿mind¿ are analyzed against the 17 mindmoments making up a Stream of Consciousness, labeling them ¿Triune Mind¿ collectively. Analysis extended to a neuron and the ear, it is paralleled with ¿Triune Brain¿, as proposed by US Evolutionary Biologist, Paul MacLean. Reinterpreted under the Buddhäs phylogenetic concept of satt¿ ¿sentient beings¿, covering both humans and animals, Citta, Viññ¿¿a and Mano are shown to find a home in the rebranded Proto-, Paleo- and Neo-sentient brains. Evolution in the West is a process of species change. Showing it as the cumulative outcome of changes at the individual (phenotype) level within a given species (genotype), Citta is identified as the mind that carries the ¿folkloric memories¿ life to life, this in the form of peptides as in neuronal communication, through mitochondrial-DNA. The study ends in an ironic twist¿ that there is indeed nothing called ¿brain¿ or ¿mind¿, both being processes.

In this book, Martin Lundsteen investigates the often overlooked political-economic aspects of mosque conflicts. Focusing on the mosque project in Barcelona, Lundsteen takes a socio-spatial approach, investigating both the local and global processes of contemporary capitalism.

This book explains Islamic commercial laws, economics, banking, finance, and capital market. It provides educative materials for lawyers, practitioners, regulators, students taking Islamic banking and finance courses and those who are interested in learning more about the Islamic finance industry's doctrine and practice.