Suchergebnisse

Foreword -- Contents -- 1 The Conceptual Argument: Re-Defining Religious Narrative -- Abstract -- Introduction -- Charles Taylor -- Jurgen Habermas -- Paul Ricoeur -- Conclusion -- References -- 2 Methodological Foundations: Analysing Religious Narrative -- Abstract -- Introduction -- Bart Ehrman -- Mohamed Talbi -- Muhammad al-Tabari -- Conclusion -- References -- 3 The History as Islam's Inspirational Religious Narrative -- Abstract -- Introduction -- Ideology and Power -- The Islamic Ideological Narrative -- Reading The History -- Conclusion -- References -- 4 Understanding The History Through Updated Narrative Analysis -- Abstract -- Introduction -- Contested Ideologies -- A Patterned and Representational Text -- Reading the Ideological Text -- Moral Imagination -- Conclusion -- References -- 5 The History's Early Influence on Islam -- Abstract -- Introduction -- The 'Golden Age' and Its Intellectual Giants -- La Convivencia -- Conclusion -- References -- 6 Doing Justice to The History: The Effects of Narrative Literalism and Its Opposite -- Abstract -- Introduction -- Islamist Reinterpretations of the Past -- Radical Islamism -- Superseding Narrative Literalism -- Conclusion -- References -- Index

The subject of the self has been around, arguably, since people first began to systematize their thinking about the world and themselves, though it has never been studied as systematically as in the last fourteen centuries. That is to say, after the foundations of institutional learning and scientific investigation had been laid in the Islamicate world, more or less in the form we take for granted today. In this thoughtful and deeply knowledgeable study, Prof. Muhammad U. Faruque turns his attention to a set of themes at a moment of "major crisis" for the "theories of selfhood and subjectivity". The crisis he has in mind is conceptual in nature and attributable to the myriad technological innovations that have overturned virtually every claim about selfhood inspired by neuroscience, analytic philosophy, phenomenology, anthropology and religious studies.

After the election, the mayor and vice mayor of Bandar Lampung should prepare strategic policies through medium-term development plan based on the political promises during the campaign period. This article discussed the issue on how the implementation of political promises of the mayor of Bandar Lampung. This research is a kind of media research, which is composed of the political promises recorded in the mass media. The analysis used in this research was a descriptive method and content analysis. The results showed that the political promises of Herman HN were generally carried out in accordance with his commitments. Although, there are were still many shortcomings, such as inaction and uneven development in Bandar Lampung city due to budget constraints and lack of coordination within the government itself as well as with representatives in Parliament. However, the people of Bandar Lampung are generally believed that their political promises are debt, which should be implemented during the period of his reign. Promises will be demanded by the people and all of which were recorded in the print media, in the Lampung Post, Tribune Lampung, and Radar Lampung. DOI:10.5901/mjss.2017.v8n4s1p83

The present role of Islam in Middle Eastern politics is not a continuation but a reconstruction of the historical paradigms. In the premodern era, there were two Islamic paradigms. One was of an integral state and society unified under the political and moral leadership of a charismatic religious teacher; the other, of a society divided between state and religious institutions and differentiated political and religious elites, the latter being the custodians of the true Islam. The second tradition made room for purely secular monarchical concepts and a secular political culture. In the modern era, the historical Islamic paradigms have little influence on state formation. Even the avowedly Islamic states do not really hark back to the past but represent, for the most part, contemporary national states appealing to a new concept of national-state Islam.

1. Constructing authenticity, ensuring continuity : death, dying and commemoration in Bosnian Islam -- 2. Remembering the dead and marking the deathscape -- 3. Converting the stone : text and image in early Ottoman Bosnia -- 4. Islamizing memory, framing the community : funerary text in the religious imagination.

The present study to analyze the social activities of the fundamentalist movements in contrast to those of the moderate Islamic movement in Indonesia. It focusses on two groups in Salatiga Central Java: the Hati Beriman Foundation and the Khadijah Volunteer representing the fundamentalist groups, which they call themselves as the Back-to-Islam movement, and the Muhammadiyah and Nahdlatul Ulama (NU) representing the moderate groups. By observing the activities of those groups and interviewing their key activists, the study investigates their contstations and why the Back-to-Islam group has gained more popularity to te public rather than those of the moderate groups. The results show that that the emergence of Back-to-Islam movements marks a new contestation between Muslim fundamentalism and moderate Muslims in Indonesia. Previously, the contestation focused on debates around the meaning of Islamic texts or teachings, but now it moves forward to get more Muslim sympathy in general. Moreover, that transition arises because of the political defeat of Muslim fundamentalist groups in upholding Islamic law (sharia). Besides, the transition occurred because fundamentalist Muslim groups considered that Muslims in Indonesia were experiencing pressure through radical stigma and terrorism

In writing the history of the Islamic world, there are two expedients which, sooner or later, become impossible to avoid: periodisation and geographical subdivision. These are bound to be, to a greater or lesser extent, arbitrary, but that does not imply that they are necessarily meaningless. It is possible to tell the story of early Islam, the mission of the Prophet Muḥammad, the first Arab Muslim expansion and the Umayyad and ʿAbbāsid caliphates as a single, integrated narrative. There is an essential unity to the historical evolution of the Muslim community, in its first four centuries, which lends itself to such an integrated treatment. From the eleventh century, and increasingly thereafter, this is no longer the case. The political unity represented by the early caliphates is no more. Though caliphs remained important for a time as local rulers, whether in Baghdad, Cairo or al-Andalus, and even more as instruments of legitimisation for Islamic regimes far and wide, real power passed to a multiplicity of sultans, amīrs, maliks and so on. There is nothing very surprising about this. At the point at which this volume commences, the Islamic world stretched uninterruptedly from Spain to Central Asia and northern India. Over the next few centuries it was to spread much further, deeper into India and to western China, and by oceanic routes to East Africa, coastal South Asia, South-East Asia and southern China.

In the Islamic world itself, the idea of humanism has been started since the beginning of Islamic history, namely when there was a debate between various schools of kalam about human destiny. The question that is often asked is whether humans have the freedom to determine their own destiny or humans have no free will at all, but their fate is determined by God. Abdurahman Wahid (Gus Dur) is one of the prominent Islamic figures who carries the idea of humanism. The enormous contribution of the ideas of Gus Dur's humanism, according to the author, is very important to study, this is because the ideas of Gus Dur's humanism are needed to understand Islam in relation to the problems of humanity and civilization. This is where the ideas of Gus Dur's humanism are believed to be able to answer the problems of the Indonesian people in relation to humanitarian issues, such as backwardness, poverty and ignorance. In order to synthesize between Islamic insights and Indonesian-Indonesian contexts, the writer tries to present a new breakthrough by examining Gus Dur's humanism ideas more. By using the Library Research method (literature review) the author tries to explain the idea of Gus Dur's humanism. This idea was obtained by the writer by reading and understanding various books by Gus Dur as primary data and several scientific journals as supporting data. The results of this paper stated that in Gus Dur's view, aspects of humanism were revealed in several important terms, firstly guaranteeing freedom of religion, secondly guaranteeing the protection of basic human rights, thirdly democratic culture, fourthly protecting minorities.

The legend of Sergius Bahira in the light of Christian apologetics vis-a-vis Islam -- Muslim-Christian confrontation and counterhistory -- The Islamic Bahira -- The apocalypse of Bahira -- Bahira's teachings -- Breaking crosses -- God's word and his spirit-Bahira's christology -- Protection and recognition-Bahira and Q 5:82 -- The physics of heaven -- The Qur'an against Islam -- The legend outside the legend -- Bahira the source -- Bahira the heretic -- Bahira the false witness -- Bahira the victim -- Jewish traditions about Bahira -- Bahira the forecaster -- Concluding discussion -- Texts and translations -- The recensions and the manuscript tradition -- Some characteristics of the recensions -- Textual genealogy -- Manuscripts -- Conspectus siglorum -- Methodological considerations -- The East-Syrian recension -- The West-Syrian recension -- The short Arabic recension -- The long Arabic recension