Suchergebnisse

Discovering scripture in scripture --- The past remembered --- "And Muhammad is his messenger" --- The prince of Medina --- The Muslim scripture : the Quran --- The umma, Allah's commonwealth --- God's way : a life and a law for Muslims --- Defining and defending the community of believers --- The worshipful acts --- This world and the next

Today, two-thirds of all Arab Muslims are under the age of thirty. Young Islam takes readers inside the evolving competition for their support-a competition not simply between Islamism and the secular world, but between different and often conflicting visions of Islam itself. Drawing on extensive ethnographic research among rank-and-file activists in Morocco, Avi Spiegel shows how Islamist movements are encountering opposition from an unexpected source-each other. In vivid and compelling detail, he describes the conflicts that arise as Islamist groups vie with one another for new recruits, a

Problem Currently in Northern Nigeria, religious interaction among the three major religious traditions, Islam, Christianity, and African Traditional Religion, is marred by violent religious conflicts. Also, competing concepts of religious legitimacy, which appeal to the historical heritage of Nigeria, are often used to validate and justify the violation of religious freedom. Does the current state of religious interaction among the various religious groups reflect the true heritage of religious interaction in Northern Nigeria? Or is it possible that the history of the interaction between African Traditional Religions, Islam, and Christianity in the past might actually be a heritage that points toward a solution regarding religious freedom and tolerance today? Method This is a qualitative historical study based on published primary and secondary sources by historians whose works relate the history of Northern Nigeria as it impacts religious interaction among the various religious traditions (African Traditional Religions, Islam, and Christianity) and its relation to power politics. This study validates historical data by comparing and analyzing a variety of historical sources, particularly on the religious history of Northern Nigeria beginning from pre-Islamic to colonial times. Three Northern Nigeria states, Borno, Kano, and Sotoko, are chosen as representative of the region. Although there is a limitation of primary historical sources in Northern Nigeria before the arrival of Islamic scholars in the eleventh century AD, this limitation has been compensated for by the documentation of oral traditions of Northern Nigeria. -- Findings This study shows that prior to the introduction of Islam in Northern Nigeria in the eleventh century AD, religious interaction among the adherents of African Traditional Religions was relatively peaceful. This state of relatively peaceful coexistence among the various religious traditions continued during early Islam, and the relationship between religion and civil affairs remained casual. However, beginning in the early nineteenth century the region deviated from its religious heritage of relative tolerance, and a casual overlap of religious and civil affairs, to a more intentional fusion of religion and politics, which has led to violent religious conflicts in Northern Nigeria. This change occurred, mainly as a result of the growing desire to consolidate the establishment of Islam within Hausaland and beyond by Islamic reformists. An understanding of the true history of Northern Nigeria's religious heritage does not only correct the wrong impression that the region has always been involved in violent religious conflicts, but also, provides resources for those involved in dialogue towards religious freedom and tolerance in twenty-first century Nigeria.

This book offers a general theory of violent radicalization and uses case studies from a variety of different countries and groups to illustrate this. The first and fundamental objective of the book is to provide an explanatory framework to understand phenomena related to violent radicalization, deradicalization, the prevention of radicalization and to political violence; in particular, that inspired by religion. The second objective follows from the first. Understanding violent radicalization of religious inspiration implies delving into two key concepts: violent radicalization and religion. This second objective is indeed elusive, since, on the one hand, many liberal democracies have undergone processes of secularization or, at least, have lost interest in examining religion in public debates. Therefore, rigorously exploring social problems where religion seems to be involved, in one way or another, is complicated. Moreover, the notion of violent radicalization, in turn, is highly contested and confused with other ideas, such as polarization, extremism, terrorism or nonviolent radicalization. Finally, the book aims to bring theory into dialogue with empirical phenomena, and to test it against concrete cases related to violent radicalization and its prevention, on the one hand, and religion, on the other. The book's originality comes from both its innovative methodological approach and its breadth, with cases from several countries (Spain, the United States, Ireland, India, Israel, Russia and Colombia) and different ideological groups (revolutionary communists, nationalist movements, Jihadist groups, white and black supremacists).

The modern state of Saudi Arabia constitutes an example of the gradual institutionalization of an enthusiastic and militant movement, the first significant reform movement, Wahhabism, not only in its foundation but also in its development during the 1960's and 70's. In his religious education the late King Faisal was the pupil of his maternal grandfather, himself a descendant of Ibn `Abd al-Wahhab. The domestic and foreign policy of the profoundly pious King Faisal was an application of his religious principles. We may note that the doctrines of Wahhabism are an important factor in the development of the complexity which is modern Islam. The Libyan Arab Republic (L.A.R.) and its leader since the revolution of September 1st 1969, Mu'ammar al-Kadhdhafi function in this paper as an example of a reinterpretation of Islam and an explicit attempt to make this form of Islam the basis of a political ideology, the "Third International Theory". L.A.R. claims to be the model state, the Utopia, of the practical application of this ideology, in its institutions and in its political actions.

From the foreword:''The 'clash of civilizations' thesis is a gimmick, like 'The War of the Worlds,' better for reinforcing defensive self-pride than for critical understanding of the bewildering interdependence of our time. This book, in focusing on the 'self' and the 'other' in Jewish and Muslim thought, is an attempt in this direction