Suchergebnisse

Review.

AbstractThe language of the 'postsecular' acknowledges the enduring presence of faith in politics, repudiating secularisation theses claiming diminution or privatisation of religion in social and political life. In cognitive and experiential worlds, those presumably unfettered by these conceptions (for example, the Islamic Cultural Zones or ICZs), the postsecular presents a different order of challenge and possibility. The term ICZs refers to Muslim majority areas informed by transnational subjectivities loosely connecting varied Islamic societies around symbolic commonality, memory, and historical experience. The term stresses the plurality of Islamic cultural experience, albeit distinguished by recognisable semiotic markers, without essentialising Islamic identity. This article questions the hegemonic view pervasive in both secular and postsecular theorising of the fiction of immutability of faith in the ICZs and recognises its rupture and displacement under conditions of late modernity. The ontological dislocation in the character of religion itself under conditions of late modernity opens up the possibility to account for the assumed resistance of Islam to secular modernity, but also to explain Islam's imbrications in politics read under the sign of Political Islam. Paradoxically, under the condition of late modernity, a more homogenised Islam appears to crystallise in the ICZs at odds with an 'open' Islam.

This volume edited by Aisha Khan explores Muslims' lived experiences in the Western Hemisphere and the ways in which Islam has been codified in the New World by "Muslim minority" societies, using disparate case studies from the Caribbean, Suriname, Brazil, Mexico, and others in the Atlantic World

This books investigates the background and nature of the Ottoman Jihad proclamation, but also its effects in the wider Middle East. It looks at the German hopes and British fears of a worldwide rising of Muslims in the colonial empires. It also discusses the fierce academic debates caused by the Jihad proclamation, in which the 1915 manifesto of Leiden Islam scholar Christiaan Snouck Hurgronje ("Holy War Made in Germany") played a key role. This title was made Open Access by libraries from around the world through Knowledge Unlatched.

Justice (al-'adl) is one of the principal values of the Islamic faith. In Islam, Justice, and Democracy, Sabri Ciftci explores the historical, philosophical, and empirical foundations of justice to examine how religious values relate to Muslim political preferences and behavior. He focuses on Muslim agency and democracy to explain how ordinary Muslims use the conceptions of divine justice—either servitude to God or exercising free will against oppressors—to make sense of real-world problems. Using ethnographic research, interviews, and public opinion surveys as well as the works of Islamist ideologues, archives of Islamist journals, and other sources, Ciftci shows that building contemporary incarnations of Islamist justice is, in essence, a highly practical political project that has formative effects on Muslim political attitudes. Islam, Justice, and Democracy compares the recent Arab Spring protests to the constitutionalist movements of the nineteenth and twentieth centuries in the Middle East to demonstrate the continuities and rifts a century apart. By putting justice at the center of democratic thinking in the Muslim world, Ciftci reconsiders Islam's potential in engendering both democratic ideals and authoritarian preferences.

This paper examines the activities of the Ombatse cult group and the violent conflicts that occurred as a result of their activities which took place in some parts of Nasarawa State from 2011 – 2015. The aim of the study is to portray how Islam is against ethnic bigotry. It also intends solutions based on Islamic teachings on how to resolve disputes especially which is ethnically related. It also discussed its effects on Islam and Muslims in the State. The paper found out that peace is one of the basic tools for the development of any society, as Islam encourages peaceful co-existence among/between Muslims and non- Muslims as well as co-existence among other ethnic nationalities as Islam prohibits ethnicity and nationalism. Therefore, the paper further revealed that the major actors who participated in the crises were predominately Muslim youths from the ethnic groups involved in the violent conflict. The research also unveils the context and undertone which precipitated establishment and those who financed activities of Ombatse group in the areas studied. Regarding methodology, this study utilizes a qualitative technique. In-Depth Interviews (IDI) were conducted to obtain data for the study. The study concludes that some Muslim who are ignorant of the basic tenets of Islam were easily brainwashed to show allegiance to their ethnic identity than Islam. The Ombatse mobilized support along ethnic consciousness in order to achieve hidden political motives of those who initiated the cult group.

This article brings up Islam perspective towards life. Islam is not presented as an "illustrated" religion and vanguardof European "rational" history, nor, by defect, as an "assault" towards the contemporary liberal values of toleranceand democracy. Rather, it is considered in relation to bioethics, in which the questioni ng about the problem of technologyis fundamental. Is it of interest to situate Islam as a specific "anthropotechnia", that is as a gathering of forces that makespossible the "transformation of human animal into man". An "anthropotecnia" perspective means to reflect in the forceswhich, in Islam, make possible human governing. ; El presente artículo plantea la perspectiva del Islam respecto de la vida. No se aborda al Islam como una religión"ilustrada" y vanguardia de la historia "racional" europea ni, en su defecto, como un "atentado" a los valores liberales de latolerancia y la democracia contemporáneas. Más bien, se lo considera en relación con la bioética, en la cual la interrogaciónsobre el problema de la técnica resulta fundamental. Interesa situar al Islam como una específica "antropotecnia", esto es, comoun conjunto de dispositivos que hacen posible el "devenir hombre del animal humano". Una perspectiva "antropotécnica"significa preguntarse por los dispositivos que, en el Islam, hacen posible el gobierno de los hombres. ; O presente artigo propõe a perspectiva do Islã a respeito da vida. Não se aborda o Islã como uma religião "ilustrada"e vanguarda da história "racional" europeia, nem, em seu defeito, como um "atentado" aos valores liberais da tolerância e ademocracia contemporâneas. Melhor, ele é considerado em relação com a bioética, na qual a interrogação sobre o problemada técnica resulta fundamental. Interessa situar o Islã como uma específica "antropotecnia", isto é, como um conjunto dedispositivos que fazem possível o "devenir homem do animal humano". Uma perspectiva "antropotécnica" significa perguntarsepelos dispositivos que no Islã torna possível o governo dos homens.