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India's and Pakistan's governments, like most of the world's governments, responded to the spread of the COVID-19 virus with lockdowns, which in principle also affected religious institutions and rituals. However, Sunni mosques in Pakistan were not closed, as the government has no authority over autonomous religious organizations. In contrast, the Islamic organizations and institutions in India complied with government orders, and tried to present themselves as a "responsible minority" during a period when relations with the Hindu nationalist government were strained, and because a convention of the Tablīghī Jamāʿat had contributed considerably to the spread of the disease in the country and abroad. In Pakistan, the role of the "responsible minority" was played by the Shiites, who closed their mosques. On the whole, Muslim religious leaders and organizations showed little interest in taking a stand on the pandemic. Those few who make extensive use of the internet tend to address the better-educated social strata, and tend view pandemic-related restrictions more favorably.

Ein beträchtlicher Teil der politik- und sozialwissenschaftlichen, aber auch islamkundlichen Literatur interpretieren den Islamismus als Phänomen, das primär auf politische und sozioökonomische Faktoren zurückzuführen ist und weniger auf religiöse Traditionen. Der vorliegende Beitrag listet zunächst das gängige Repertoire an Argumenten auf, die für eine politische und sozioökonomische Interpretation und gegen seine Erklärung aus kulturellen und religiösen Traditionen ins Feld geführt werden. Ihnen allen ist gemein, dass sie auf simplen Reiz-Reaktion-Modellen beruhen. Sobald man diese Erklärungsansätze mit Fakten über den sozialen Hintergrund und die Inhalte des Islamismus konfrontiert, offenbaren sie jedoch eklatante Schwächen. Die vorliegende Analyse zeigt demgegenüber, dass der radikale Islamismus in vielerlei Hinsicht in traditionellen Glaubensvorstellungen verwurzelt ist, zugleich finden sich in ihm neue Elemente, die anderen Ideologien (europäischer Anarchismus) entliehen sind. Doch darf man daraus nicht den Schluss ziehen, diese neuen Elemente stünden im Widerspruch zur Tradition. Sie sind vielmehr Reaktionen darauf, dass in den islamischen Gesellschaften nicht mehr die hergebrachten Vorstellungen von Moral und politischer Ordnung unangefochten herrschen. (ICA2)

Ligesom i verdens fleste lande reagerede Indiens og pakistans regeringer med nedlukninger på spredning af COVID-19 virus som i princippet skulle også inkludere religiøse institutioner og ritualer. I Pakistan blev de sunnitiske moskeer dog åbne fordi regeringen havde ingen hjemmel for at gennemtvinge nedluk-ningen imod de autonome religiøse organisationer. I Indien ful-gte de muslimiske organisationer dog, og forsøgte at vise sig som det "ansvarlige mindretal" grundet spændinger med den hind-unationalistiske regering og også fordi en forsamling af Tablīghī Jamā'at havde bidraget betydeligt til spredning a smittet i landet og udenfor. I Pakistan var det derimod shiiterne som spillede rolle som det "ansvarlige mindretal" ved at lukke moskeerne. I det hele set viste muslimiske organisationer og ledere ingen stor interesse i tage til sygdommen, dem som ytrer sig på internettet henvender sig i forvejen til et højere uddannet publikum og er mere positivt indstillet over for nedlukninger ; India's and Pakistan's governments, like most of the world's governments, responded to the spread of the COVID-19 virus with lockdowns, which in principle also affected religious institutions and rituals. However, Sunni mosques in Pakistan were not closed, as the government has no authority over autonomous religious organizations. In contrast, the Islamic organizations and institutions in India complied with government orders, and tried to present themselves as a "responsible minority" during a period when relations with the Hindu nationalist government were strained, and because a convention of the Tablīghī Jamāʿat had contributed considerably to the spread of the disease in the country and abroad. In Pakistan, the role of the "responsible minority" was played by the Shiites, who closed their mosques. On the whole, Muslim religious leaders and organizations showed little interest in taking a stand on the pandemic. Those few who make extensive use of the internet tend to address the better-educated social strata, and tend view pandemic-related restrictions more favorably.

Binyāt al-mujtamaʻ al-madanī bayna al-muhājirīn: Taṭawwur wa-āfāq. Ta'mmulāt ḥawla binyāt al-munaẓẓamāt ladā́ al-muhājirīn al-munḥadirīn min al-duwwal al-islāmīyah bi-al-Jamhūriyah al-Fidirālīyah al-Almāniyah / Īrīn Shanāydar --- Mudawwanat al-́usrah bayna al-mustajaddāt wa-al-ishkālāt / Widyān Manṣār