Islamic Studies Commons^™

“Bin Laden’S Brain”: The Abrasively Negativistic Personality Of Dr. Ayman Al-Zawahiri, Aubrey Immelman, Kathryn Kuhlmann

Psychology Faculty Publications

This paper presents the results of an indirect assessment of the personality of Ayman al-Zawahiri, deputy leader of the al-Qaida terrorist network at the time of the September 11, 2001 terrorist attack on the United States and allegedly chief strategist for al-Qaida operations and personal physician to Osama bin Laden.

Al-Zawahiri’s primary personality patterns were found to be Contentious/oppositional and Dominant/controlling, with secondary features of the Dauntless/dissenting and Ambitious/self-serving patterns.

The amalgam of Contentious (negativistic, or passive-aggressive) and Dominant (aggressive, or sadistic) patterns in al-Zawahiri’s profile suggests the presence of the “abrasive negativist” syndrome. For these personalities, minor frictions easily …

Building In Egypt Between Craft And Industry, Ola Salah Said

Archived Theses and Dissertations

No abstract provided.

Islamic Banking And Socio-Economic Development, Nabila Fattouh

Archived Theses and Dissertations

No abstract provided.

A Biblical Evaluation Of Islamic And Catholic Soteriology, Norman R. Gulley

Journal of the Adventist Theological Society

No abstract provided.

Dar Islam Mosque, Albuquerque, New Mexico Studio Design Project, Melissa Harlan

Inquiry: The University of Arkansas Undergraduate Research Journal

In historically Muslim countries, mosques take the prescribed form of a large hall with adjacent courtyard, minaret(s), and ornately decorated entrance portal. With Islam's spread to the United States, the mosque no longer takes this form, due to construction and technological conventions, as well as the diminished economic will of the religious community. The design for the Dar Islam Mosque in Albuquerque, New Mexico takes a position of difference in response to the current debate in the Muslim community over historicism versus contextualism of mosques, where the individual's response to the space is primary, with emphasis placed on disconnecting from …

Addressing Fundamentalism By Legal And Spiritual Means, Dan Wessner

Human Rights & Human Welfare

A review of:

Religion and Humane Global Governance by Richard A. Falk. New York: Palgrave, 2001. 191 pp.

Gender and Human Rights in Islam and International Law: Equal before Allah, Unequal before Man? by Shaheen Sardar Ali. The Hague: Kluwer Law International, 2000. 358 pp.

Religious Fundamentalisms and the Human Rights of Women edited by Courtney W. Howland. New York: St. Martin’s Press, 1999. 326 pp.

The Islamic Quest for Democracy, Pluralism, and Human Rights by Ahmad S. Moussalli. Gainesville: University Press of Florida, 2001. 226 pp.

The “Great Game” For The Twenty-First Century: Islamic Extremism And Central Asia, Ian Sethre

Human Rights & Human Welfare

A review of:

Reaping the Whirlwind: The Taliban Movement in Afghanistan by Michael Griffin. London: Pluto Press, 2001. 272pp.

and

Jihad: The Rise of Militant Islam in Central Asia by Ahmed Rashid. New Haven: Yale University Press, 2001. 281pp.

and

Taliban: Militant Islam, Oil and Fundamentalism in Central Asia by Ahmed Rashid. New Haven: Yale University Press, 2000. 274pp.

Tauhid And Tasawwuf: Indonesian Sufism In Search Of Unity, Natasha Ryan

Theses : Honours

The Islamic principle of Tauhid (Divine Unity) is foundational to Islam and Tasawwuf, better known to us as Sufism. Within the Indonesian consciousness of Islam, Tauhid can also mirror Indonesia's national motto, Bhinneka Tunggal Ika (Unity in Diversity), its understanding of tolerance reverberating with the purity of Islam. The recent renewal of Sufism in Indonesia may provide a Sufi paradigm shift to help relieve some tension surrounding an emergent Islamist intolerance, thereby smoothing the rising waters of uncertainty flowing alongside the current Islamic resurgence. While it is generally rare for Australians to take an interest in Indonesia's mystical Islamic culture, …