Suchergebnisse

"Feminism and Islamic Tradition" explores the territory mapped by Fatima Mernissi in Sultanes oublées (1990) and Le Harem politique: Le Prophète et les femmes (1987) in relation to that charted by Assia Djebar in her latest novel Loin de Médine (1991). The aim is to see why Maghrebian feminists as different as Mernissi and Djebar—a liberal democratic sociologist and a postmodern writer—have begun to move into Arab-Islamic cultural-political spaces which, until recently, have been occupied mainly by various Islamic fundamentalist factions and other right-wing groups such as conservative nationalists in the Maghreb. The essay delineates the change between these writers' recent work and their earlier writing. It then considers their revaluations of Islamic tradition in light of the work of feminists and other progressives in Muslim countries who are resisting the growing power of Islamic fundamentalisms in various geopolitical contexts while at the same time contesting western orientalist views of Islam and Muslim culture.

"Patricia Crone's latest book is about the Iranian response to the Muslim penetration of the Iranian countryside, the revolts subsequently triggered there, and the religious communities that these revolts revealed. The book also describes a complex of religious ideas that, however varied in space and unstable over time, has demonstrated a remarkable persistence in Iran across a period of two millennia. The central thesis is that this complex of ideas has been endemic to the mountain population of Iran and occasionally become epidemic with major consequences for the country, most strikingly in the revolts examined here, and in the rise of the Safavids who imposed Shi'ism on Iran. This learned and engaging book by one of the most influential scholars of early Islamic history casts entirely new light on the nature of religion in pre-Islamic Iran, and on the persistence of Iranian religious beliefs both outside and inside Islam after the Arab conquest"--

Tradition conveys the meanings of connectedness to past and transmission of knowledge, practice, laws, and many other elements of both an oral and written nature. "Islamic Tradition" is no different from the general definition of 'tradition'. Understood in three different meanings, though interlinked, Islamic Traditionis a big circle which engulfs many traditions grown over some fourteen centuries inhabited nearly in every corner of the globe. Originating from the roots of divine transcendent, it spreads like a tree having many branches ranging from intellectual to mystical and from law to art and culture. Exhibiting the characteristics of assimilation, flexibility and adaptability, Islamic tradition has maintained its uniqueness and distinction among the world's religious traditions. Despite political fragmentation, theological differences, and ethnic distinctions, Islamic tradition has maintained its unity of the Islamic community. This article aims to introduce the various aspects of Islamic tradition and their development over the time. It is also an effort to highlight the distinctive features of Islamic Tradition and different "Traditionalist Schools".

Preliminary Material -- 1 Introducing Hell in Islamic Studies /Christian Lange -- 2 The barzakh and the Intermediate State of the Dead in the Quran /Tommaso Tesei -- 3 From Space to Place /Simon O'Meara -- 4 Revisiting Hell's Angels in the Quran /Christian Lange -- 5 Locating Hell in Early Renunciant Literature /Christopher Melchert -- 6 Fire in the Upper Heavens /Frederick Colby -- 7 Hell in Popular Muslim Imagination /Wim Raven -- 8 Is Hell Truly Everlasting? /Mohammad Hassan Khalil -- 9 Ibn ʿArabī, Ibn Qayyim al-Jawziyya, and the Political Functions of Punishment in the Islamic Hell /Samuela Pagani -- 10 Withholding Judgment on Islamic Universalism /Jon Hoover -- 11 Ismaʿili-Shiʿi Visions of Hell /Daniel De Smet -- 12 The Morisco Hell /Roberto Tottoli -- 13 Curse Signs /Christiane Gruber -- 14 Literature and Religious Controversy /Richard van Leeuwen -- General Index. ; Islam is often seen as a religious tradition in which hell does not play a particularly prominent role. This volume challenges this hackneyed view. Locating Hell in Islamic Traditions is the first book-length analytic study of the Muslim hell. It maps out a broad spectrum of Islamic attitudes toward hell, from the Quranic vision(s) of hell to the pious cultivation of the fear of the afterlife, theological speculations, metaphorical and psychological understandings, and the modern transformations of hell. Contributors: Frederick Colby, Daniel de Smet, Christiane Gruber, Jon Hoover, Mohammad Hassan Khalil, Christian Lange, Christopher Melchert, Simon O'Meara, Samuela Pagani, Tommaso Tesei, Roberto Tottoli, Wim Raven, and Richard van Leeuwen ; ed. by Christian Lange

This volume explores and calls into question certain commonly held assumptions about the nature of writing and technological advancement in the Islamic tradition. In particular, it challenges the idea that mechanical print naturally and inevitably displaces handwritten texts as well as the notion that the so-called transition from manuscript to print is unidirectional.

Introduction, Julia R. Lieberman and Michal Jan RozbickiPart I: Charity: Some Theoretical IssuesChapter 1: Is Charity a Two-Faceted Janus? "Othering" Gifts vs. Translating Giving and the Intercultural Uses of Human Rights, Mario RiccaChapter 2: Whose Caritas? Which Receptivity? Roman Catholics in Dialogue across Traditions, Gregory R. BeaboutChapter 3: Interreligious and Intercultural Transfers of the Tradition of Philanthropy, Thomas AdamChapter 4: Sadaqa as a Sign of Sincerity: Secular and Spiritual Aspects of Charity in Islam, Fatih HarpciChapter 5: From Welfare to Rights in the Jewish Tradition, Melinda JonesPart II: The Practice of Charity in Judaism, Christianity. and IslamChapter 6: New Practices of Sedaca: Charity in London's Spanish and Portuguese Jewish Community during the Eighteenth Century, Julia R. LiebermanChapter 7: From Charity to Philanthropy among the Jewish Elite: Emancipation, Modernization, Ethnicity, and Nationalism, Haim Sperber and Riki GaliaChapter 8: Catholic Reform, the Council of Trent, and the Transformation of Italian Charity, 1500-1800, Philip R. GavittChapter 9: The Perfect Storm: Social Services and Abuse in North American Catholic Maternity Homes, Elizabeth Patricia RigottiChapter 10: The Heart of a Heartless World: Relations of Power in Faith-based Responses to the Iraqi and Syrian Refugee Crises, Tahir ZamanChapter 11: The Practice of Zakāt in Northern Nigeria and the Building of Social Relationships, Dauda AbubakarChapter 12: Jewish and Muslim Charity in the Ottoman Empire: The Fluidity of Religious Boundaries, Yaron Ayalon

Sufism and Islamic Reform in Egypt: The Battle for Islamic Tradition. Julian Johansen. Oxford, England: Clarendon Press, 1996. 323 pp.

Oman is the inheritor of a unique political tradition, the imama (imamate), and has a special place in the Arab Islamic world. From the eighth century and for more than a thousand years, the story of Oman was essentially a story of an original, minority, movement: the Ibadi. This long period was marked by the search for a just imama through the Ibadi model of the Islamic State.Hussein Ghubash's well-researched book takes the reader on an historical voyage through geography, politics, and culture of the region, from the sixteenth century to the present day. Oman has long-standing ties with East