Suchergebnisse

Political Islam or Islamism - in contrast to Jihadism or terrorism - does not necessarily first and foremost have anything to do with violence. On the contrary, the large majority in the Islamic movement turned away from the use of violence long ago and is instead attempting to peacefully exert political and societal influence. Representatives of political Islam are well-trained political strategists who, in suits and ties and via organized Islam and Islamic organizations conduct resolute lobbying activities in Europe in order to promote the implementation of Islamic society. Christine Schirrmacher provides a sophisticated overview of the genesis of this global movement, its view of the world, and its goals, and she demonstrates that it is essentially a product of the twentieth century. The reader will additionally gain insight into the Muslim Brotherhood, the first institutionalized form of political Islam. At present it is the most interconnected and successful movement in the world..

This article studies what conversion to Islam meant in legal terms for women and how it affected their marriage, conjugal rights, children, and property rights in two circumstances: one, when conversion was of their own volition, and the other, when it was not their own decision, but that of their husbands or fathers. A cluster offive conversion documents-three for Christian, Jewish, and pagan males, and two for Christian and pagan females—from a notarial manual composed in tenth century Cordoba is used here to place the results of the investigation within the analytical framework of the study of Muslim women's legal status, and beyond, into the emotional and psychosocial environment of women's conversion and its significance as a life event.

Interfaith dialogue : a Catholic Christian perspective -- Creating a culture of dialogue : toward a pedagogy of religious encounter -- A variety of approaches to interfaith dialogue -- Muslim approaches to dialogue : a Christian appraisal -- Social and religious factors affecting Muslim-Christian relations -- Toward a dialogue of liberation with Muslims -- Hagar : biblical and Islamic perspectives -- Christian and Muslim fundamentalism -- The ethics of pardon and peace : a dialogue of ideas between the thought of Pope John Paul II and the Risale-i Nur -- Jesuit writings on Islam in the seventeenth century -- Islam and terrorism : are we missing the real story? -- Abdul Ghaffar Khan and the Servants of God : Islamic nonviolence as an instrument of social change -- Christian reflections on a Qur'anic approach to ecology -- The idea of holiness in Islam -- Islamic ethical vision.

Between the twelfth and sixteenth centuries, a distinct form of Islamic thought and practice developed among Muslim trading communities of the Indian Ocean. Sebastian R. Prange argues that this 'Monsoon Islam' was shaped by merchants not sultans, forged by commercial imperatives rather than in battle, and defined by the reality of Muslims living within non-Muslim societies. Focusing on India's Malabar Coast, the much-fabled 'land of pepper', Prange provides a case study of how Monsoon Islam developed in response to concrete economic, socio-religious, and political challenges. Because communities of Muslim merchants across the Indian Ocean were part of shared commercial, scholarly, and political networks, developments on the Malabar Coast illustrate a broader, trans-oceanic history of the evolution of Islam across monsoon Asia. This history is told through four spaces that are examined in their physical manifestations as well as symbolic meanings: the Port, the Mosque, the Palace, and the Sea

The Middle East, particularly the Islamic Republic of Iran, has a reputation for harboring very strong forms of anti-Americanism. Why are some individuals more hostile to the United States than others? What factors are associated with anti-American sentiments? This article offers the first systematic study of anti-Americanism in Iran, a country in which anti-Americanism has been a guiding policy of the government since the 1979 revolution. Based on original survey data from 2016, I seek to explain how religiosity and political Islam influence public attitudes toward the United States. Distinguishing between political and cultural anti-Americanism, I find that, while support for political Islam is significantly associated with both types of anti-Americanism, religiosity predicts only cultural anti-Americanism. The findings challenge the literature that associates anti-American sentiments with religiosity in the Islamic world.