Suchergebnisse

Bâtinism is one of the remarkable subjects in terms of the meanings it contains. On one side of the medallion, there are those who consider themselves lucky because they rely on intuition, emotion and their chosen charismatic leaders in reaching information. On the other side, we see communities that are demonized and excluded because they challenge the absolutized beliefs of mainstream politico-religious societies and states. There are social, economic, political and religious reasons for their emergence. Undoubtedly, Yezidis are one of the most important esoteric sects that emerged in Islamic societies. While bâtinism is generally associated with Shia in Islamic societies, the identity of Yezidis is based on different foundations. The Yazidis, as they often prefer, have experienced an "ambiguous" process in the historical sense and have survived to the present day.

The task confronting the person who seeks to survey the current state of the literature dealing with Islam as a religion is both enormous and complex. Since Muslims have traditionally considered themselves to be a religious commonwealth whose very identity is fixed by a shared religious commitment, it follows that virtually every writing on any subject whatsoever having to do with Muslims might be considered to fall within the field of religion. Even if one restricts his attention, as we propose to do here, to a more narrow view of religion, the task is still formidable. Muslims have been no less prolific than other major religious communities in producing dissident opinions from within their own fold. The history of Islamic sects, each with its own peculiar thought system and religious practice, is a field of study in itself and one that might well challenge the most energetic scholar. Far from being monolithic, as many of the scholarly cliches about Islam presuppose (e.g. Islam is a religion of Law, Islam is a religion of the Book, etc.), the religious experience of Muslims is diverse and multiform, defying the most sophisticated attempts to reduce it to order and system. No informed approach to the religiousness of Muslims can deal solely with a narrowly marked out "normative Islam". The deviations from the norm are also part of the reality of historic Islamic experience and cannot be set aside in favor of what one may prefer as religiously or conceptually pure. It quickly becomes clear to the perceptive inquirer that the meaning of Islam is an historical phenomenon cannot be stated in terms of a unified doctrinal system, a universally accepted set of rites, or common institutions.

Examines the evolution, since 1989, of the Islamic fundamentalist movement in Central Asia and the Middle East, focusing on the role of Afghanistan and the Taliban; includes role of ethnicity within Islamic sects, and shifting relations between Islamic groups and the US.

In early 18th-century Aleppo there was a schism in the Greek Orthodox Church, and a new sect emerged called the Melkite Church, in communion with Rome. The Melkites, also called Greek Catholics, needed their own church, but it was illegal to build a new church in the lands of the Ottoman Empire; however, if a Christian church already existed, it was protected and it was forbidden to tear it down. Adapted from the source document.

The historical Islamic state developed interesting methods of quasi-consociational and semi-corporatist aggregation of communities. From quite early on, Sunnism became the religion of the ruling elite and of the state as well as part of the state's legal and cultural system. Subsequently, the geographical distribution and the political economy of the Islamic sects and of the religious minorities manifested quite distinct features that were mainly a function of their relationship to the state. Whereas the Islamic sects did not come to terms ideologically and organizationally with the state, the religious minorities, on the whole, adjusted themselves mentally and behaviorally to its requirements. By comparison, the contemporary Middle Eastern state, both the secular and the Islamic, is achieving less success in dealing with its communal problem. Certain groups are excluded in the former type in spite of the secularist slogans, and certain groups are excluded in the latter because of the ideological or religious nature of the state. Improvisation is needed, and Muslim statesmen and intellectuals may need to go beyond, and even outside, conventional Islamic jurisprudence in order to deal with this issue.

Many writers have associated contemporary manifestations of extremism with early Islamic sects, which is argued against in this article. The study employs critical analysis of available sources and argues for additional scrutiny. Our position is supported by detailed scrutiny of early sectarian contributions to the development of Islamic thought. We discovered remarkable limitations in the tracing of the roots to the early firaq (sects) due to a strong reliance on secondary sources muddled in the complexities of dogmatic polemics. Nonetheless, relevant historiography improved our view of what actually happened when nascent Muslims confronted humorless political and social problems. Rather than producing extremist deviants, early Islamic thought was exceedingly dynamic and governed by a pressing need to defend sound Islamic principles. Early Muslims sought answers to perennial issues and did much to stimulate subsequent Muslim philosophy and thought. Indeed, any negative understanding of this early legacy undermines the dignity of that era and people.

Nigeria was in the news in February when seven French nationals, including four children, were kidnapped by the Islamic sect Boko Haram. While there has been speculation that the Boko Haram group could join forces ith the international jihadist movement in Mali or Somalia, what is really worrying is that the group is gaining ground in a country which is already experiencing major religious tensions and which is home to the biggest Muslim population in Africa. Furthermore, large numbers of weapons have flooded into the Sahel since the war in Libya, sparking fears of attacks against the United States' allies in the region, especially the Nigerian government of President Goodluck Jonathan. In other words, the emergence of Islamic terrorism is threatening the future of the 'giant' of Africa. Adapted from the source document.

The study enquires into the state of Islam and Islamic law in Yemen Arab Republic (YAR) and in People's Democratic Republic of Yemen (PDRY). After a brief historical introduction and description of the general characteristics of YAR and PDRY, the author discusses Zaydism and Shafiism (Islamic sects), Arab personality and Islam, Islamic law, personal law etc. in these two countries. Women in Yemeni society. Enrolment of girls at schools in YAR. Political mobilization of women in PDRY through the Yemeni Socialist Party. (DÜI-Sen)

This research has been done on the conditions of sale, which are mentioned in the Islamic jurisprudence for the sale, so that the sale is confirmed and forbidden sale is prevented, and this shows the general purpose of this article. The working method of this article is a library, to complete the content of this article, authoritative books such as Fatah al-Qadir, Bada'i al-Sana'ia, Fiqh al-Sunnah, etc. have been used. And the results show that the jurists of the four sects of Ahl al-Sunnah and Jama'at have defined the sale in different terms, but the common point is that everyone is of the opinion that the sale is the exchange of property for property, which is done by way of compromise and for The correctness and correctness of the sale, it is necessary to have the proper distribution Some of them are related to warm transaction contracts, and some of them are related to things that are transacted, i.e. the price of the seller, and some of them are related to the form of contract, i.e. demand and acceptance.

Abstract
This paper employs Critical Discourse Analysis to examine resistance discourses as created by the Ahmadiyya followers – a self-defined sect of Islam – to argue against negative discourses undermining them in Indonesia. In some legal proclamations and statements delivered by state officials and the representatives of majority Muslims in the country, the followers of the sect, especially those affiliated to the JAI (Jemaat Ahmadiyya Indonesia) are excluded from Islamic community. By using Van Dijk's ideological square, this study aims at identifying resistance discourses created by the JAI followers as the defence strategies to oppose negative discourses presenting them as the non-believers of Islam. The resistance discourses are apparent in both written and spoken texts, such as books, articles, speeches, and public debates created by the sect. The finding reveals that the JAI followers create discourses of victim, defender of Islam, imperialism, illegitimacy, and discourse of public deception using various discourse strategies namely victimization, scare tactics, positive attribution, quotation, power delegitimising and negative portraits of misbehaving.